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USRARY

'f^'EHHATIOMAL l;t!^'t|llJTF OF
pIGAN LAMSIMGK'cJ CULTUSES

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MONGO PROVERBS AND FABLES

MONGO

Proverbs

AND

Fables

COLLECTED AND COMPILED
BY
E. A^ RUSKIN

BONGANDANGA

CONGO BALOLO MISSION PRESS

CONGO >BELGE

1921

XM^^

PRINTED AT THE
CONGO BALOLO MISSION PRESS
BONGAKDANGA, CONGO BELGE

FOREWORD

This little book of proverbs and fables is printed in
compliance with the repeated request of several of our
missionary colleagues. Stress of work has, perforce,
caused delay in its publication.

Like the Eastern sages, the Lomongo speaking people
are particularly fond of epitomising the results of their
observations of human actions in the form of a proverb.
Many of their proverbs briefly and forcibly express some
practical truth ascertained by experience or observation,
and convey some useful lesson of prudence and morality
according to the primitive standard of the native.
Others throw light upon their customs, thoughts and
aspirations ; and are suggestive of their forest surround-
ings.

We have in our possession a large number of proverbs;
but as some of them have only a limited application, and
may require much explanation to make them intelligible
to those unacquainted with them, we have made a very
careful selection. We hope that this collection of pro-
verbs and proverbial sayings will be helpful to those who
are learning the Lomongo Language. By the study of
these they will become familiar with the idiomatic
expressions, and the various uses of words. The help

1284

thus obtained will enable them to acquire a better
knowledge of the language which is is to be their medium
of approach to the natives whom they seek to edify and
and influence for good. Those engaged in School work
will find the proverbs useful for black board lessons.

Some thirty or forty proverbs have been contributed
by Rev. J. Skerritt, and about the same number by
Rev. J. Carpenter, four were received from Mrs. Rankin,
and a large number from my wife. To these, with
Rev. H. S. and Mrs. Gamman and others who have helped
me in the the production of this book, I desire to
express my heartiest thanks.

Our chief aim in sending them forth is that the

proverbs may be used by preachers to illustrate or

emphasise the truths of the Gospel of the Lord Jesus

Christ, Who alone has the power to make men morally

and spiritually fit for fellowship with God, and to enable

them to do His will.

E. A. RUSKIN.

Bongandanga,
Congo Beige.

August 1921.

CONTENTS

FOEEWORD

MONQO PBOVERBS 1

MONGO Fables 59

Subject Index 94

List of Fables 100

**A wise man will hear, and will increase learning;
and a man of understanding shall attain unto wise
counsels: to understand a proverb, and the interpretation:
the words of the wise, and their dark sayings/'

Solomon,

NSAO YA LOMONGO

X Otomb'isungi, ocik'ifo.

You carry the burning stick, but leave the tinder,
(a material which is taken on a journey for producing
fire by friction).

Punctilious about the lesser, and neglectful about
the greater.

Careful about non-essentials, and careless about
essentials.

2 Bonenge okoikyaki la nzala, nda lisala, ntokote.

The bonenge ( a large forest fruit tree ) which saved
you from starvation in time of famine, when clearing
your garden, do not fell it.

One good turn deserves another.

3 Ntakundak*inkuni okoka'okoli.

You do not strike a child who gives you a piece of
creeper (used as string)— and thus assists you.
It is bad policy to ill-use your assistants.

4 Bolemo lofoso, okamba la we afea.

Much noisy talking in the work, the one working
with you does not know his part.

5 Ikendo tokiki, jonge j 'ambi.

Brisk firm walking (with the noise *^ ki ki "), the
body is there.

A simile of good health.

6 Ecim*eki nyango owak'a njwa, wuta nk*eko ?

The pond in which your mother was killed by a
snake, do you return there ?

Profit by the experience of others.

" Avoid the ford in which your friend was drowned."

"Que de gens que Texperience avertit sans les
corriger."

How many people (there are) that experience warns
without correcting the^n.

7 Loexnbele ntokaka nkang*oonju iiei.

A mosquito feels no pity for an emaciated
An oppressor has no pity for the poor.

person.

8 Ecukantemalakand'oongalak'ite.

The ants nest cannot stand in the elephants' track
without the support of a bush to which it adheres.
Support is necessary in dangerous places

9 Okutid^ond'iki'ofalanganza.

You strike the person who is holding the antelope
with a stick.

Instead of killing the antelope, you strike the per-
son who is holding it for you, and he lets it escape.

You spoil your chance by offending your benefactor.

10 Mbwa ntainelaka ofa nkolo, ainela nkolo ekae.

A dog does not fawn upon a person who is not its
master, it fawns upon its master.
Even a dog knows its benefactor.

iz If aka nteaka nkolo.

A knife does not know its master (it will cut him
as readily as it will anyone else.)

2

12 Bona oki'okala nk*akwela tsa ; ok'afeka oek'ekela.

The first child fell on the fire (and died); for the
next one you make a fire screen to protect it.

Experience teaches wisdom.

A fence at the top of the cliff is better than an
ambulance at the bottom.

"It is useless to lock the stable door after the steed
is stolen."

13 Bote nk'asi ntacweka nkasa.

A tree without sap does not bear leaves.
A sapless tree is a leafless tree.

14 Ntetaka mbwa ♦sila', Toambo a lo.

It is useless to call a dog to come to you while you
have a stick in your hand.

No one is attracted to a person who is in a fighting
attitude.

"A man that hath friends must shew himself
friendly."

15 Bacwaka likila ntabutaka la mbela.

Those who go to the grave do not return by calling
"Ni largesses, ni pleurs ne reveillent les morts."
Neither bounty, 7ior tears awaken the dead.

16 Namba ntalembwaka wembo*okae^

An elephant does not become weary of its trunk.
''Charge utile devient legere."
A useful burden becomes light.

17 Ntasesaka namba ikunga ng'ofala.

A dead elephant cannot be cut up with the same
secrecy as the antelope can.

Little things may be hidden, great things cannot be.

3

z8 Ntafendaka ntando la mposa e'ola.

A longing for home cannot take you over the river.
Assistance, means, and instruments are indispens-
able.

19 Botema ekolo, likata engulu, wolelaka befaxnbe bi'anto; we
ntokafaka.

Your stomach is a basket, your hand a closed fist,
you cr5^ for other peoples* food ; but you do not give away
anything.

A reproof to the stingy.

Nothing gets into the closed fist: "Nor out of it,"
said^the scrub.

20 Bosulu ntacwaka ntuta.

A vicious treacherous person does not go away
fliever to return.

He will return " like a bad penny."

2Z Engambe nk*ondooaba^

An old man has no one to care for him.
An aged person is not wanted.

22 Boseka nk'tfofi I'omwa.

Friendship only when a morsel (of food) is in the
mouth.

Friendship for the sake of gain — cupboard love.

23 Nteuombaka wato wini.

It is imprudent to buy a canoe which is submerged.
Don't buy a " pig in a poke."

24 Ondoka mpoke isei nk'osombe.

The only one who feels pity for the pot (which
someone has broken) is the one who bought it.

25 Ondoka mpoke isel nk*onema, or okengaki.

The only one who foels pity for the pot is the one
who made it.

26 Ekelanto ntak«Iak*ont'omoko.

A doer (of evil deeds) to people does not behave thus
to one person only.

" He that can deceive in one matter can deceive in
many." (Norse)

27 Oongola eciki ea nkoi, ekemba okola, ekoute.

You nourish an orphan leopard; when his claws
become strong he springs upon you.

" Nourish a wolf in the winter that he may devour
you in the summer." Greek.

Evil for good.

28 Tambyake iangu— batafoyokokita.

Don't stop running— they have not yet laid hold of
you.

" Don't die till death comes." Indian.

29 Ntabezaka nyango ronto.

A mother is not to be compared with another
person — she is incomparable.
'•' A mother is a mother still
The holiest thing alive." Coleridge.

30 Bokolongo w'osongo I wengela, nko joko.

What a splendid sugar cane ! examine it, it is full of
holes.

" Ne jugeons pas toujours sur un dehors trompeur."

Judge not always by the outside {you may be)
deceived.

" Things are not what they seem."

6

31 Lolanga j*ona lim*ele nyango.

Love for a child is from the mother.

32 Ise akolanga nk'aiki nyango.

Your father only loves you while your mother is
living.

3S Jefa ntalikyeka likiada.

The sun does not rise once only.
There may be another chance.

34 Bakoliela, wena, otungama — bosa wae ?

They came upon you, and you saw (them), now you
are bound — why the groanings ?

"He who will not take advice, gets knowledge when
trouble overtakes him."

35 Nganza eom'iyo loambi wande eom'iyo lokekele.

The same stick with which they kill a deaf lizard
they also kill a large monitor lizard.

A simile of death which shews no favour.

36 Okenza liswa, wokoza bonkoma lae ?

You disposed of the axe, why listen for the sound of
it chopping?

A reproof to those who regret having given a
present.

37 (z) Bengozaka lolaka, ntabengozaka elongi.

38 (2) or Ntabengoza elongi, ondengoz'iyo wae lolaka.

39 (3) or Ntabonyolak 'elongi, bonyolaka nk*aoyi.

(1) They change the voice, they do not change the
face.

(2) They change not the face, they change the voice.

(3) They cannot turn the face round (to the back of
the head), they can change (their) conduct.

6

Reformation and degeneration are possibloj a
change of pbygignomy is not.

40 Bon'owampontofelak'il«nge,

The young rat does not forget the grass, (its
birthplace and home.)

" Every ericket knows its own hearth/* Russian

4Z Esi ntasilakai^iangu.

Distance is not diminished by speed.

42 Iwa ntftlangemaka.

Death is not to be desired.

43 Bie, bie, la bu, ntalenak'esi,

Bie bie the noise made by a wild beast treading on
dry leaves or dead twigs while stalking its prey,

B7i, (from buta to spring upon) the noise caused by
the beast springing upon its victim.

The noise caused by stalking is not remote from the
noise caused by springing upon the victim,

A warning to pay heed to' ominous signs,

" And coming events cast their shadows before."

Campbell,

44 Tolena ngoki nta rokeli.

We separate like the goat and the stream.
A goat may drink water in the village : but is never
found drinking in a stream,
Absolute separation.

45 Bona owa wanya, lilako limoko.

An intelligent child, needs but one lesson,

46 Ntalembwak'ecuku lilako.

They do not stop (tire of) teaching a foolish person.

7

47 Hulu ntafondaka nd'aliko, ifondtka nd'ase«

A bird does not decompoge in the air, it decomposes
on the ground.

A person may go far and stay long, but he will
ultimately reach his destiny.

48 Mpamb'emoko ntasasgolaka bokoka.

A fallen tree cannot be raised by the strength of one
person.

49 Ntakendska la nkang*osuIu boseka.

It is not good policy to cultivate the friendship of a
vicious treacherous person.

Take care what friendships you form; for "evil
company doth corrupt good manners."

"Voulez Youg rester bons? Fuyez, fuyez les
mauvais compagnons."

Will you remain good 9 Flee from, flee from bad
companions,

50 Ntabemelak^esasa, bemelaka nk'ola.

People are not enraptured with a temporary fishing
encampment, they are only enraptured with home.

51 Itoko ik'iy'otongelaka ecumbt baokund'okolongo.

The mat which was made for the burial of an
invalid was used for burying the corpse of a strong
person (who pre-deceased the invalid).

A reminder of the uncertainty of life.

52 Ntabaunaka etumba Toala wa likonga, komba la ngua ; nyango
ofoyolotala.

They do not fight in battle with a spear shaft only,
cover yourself with a shield ; lest you be wounded.

To go to war inadequately armed is to court defeat.
Cf. Ephesians 0. 11.

8

53 Ompampa, la wafi a Jala?

Nothing, or the (little food) which is on the embers?
**Half a loaf is better than no bread."
"On est pins malheureux sans pieds que sans
chaussure."

One is more unfortunate without feet than without

shoes.

54 Otutsi I'okunga (or Tokunza, or la bonta owa nganji) aongaj
nsombi lak'olo.

He who is near a gererous rich man is well circum-
stanced ; for he finds it easy to borrow.

When you have the patronage of one able and
willing to help, there is no diffiulty in securing what you
need.

55 Bombito ntenaka lilenga likae.

The African cobra does not see its white spot
(which is under its neck).

A self-righteous person does not see himself as
others do.

56 Bona aokwela tsa, ofonga ntange nd*afeka.

After the child has fallen on the fire, you repair the

bed.

Wise after the event.

" When the house is burnt it is too late to throw
water on the cinders." (Danish).

57 Olit'asi nd'ifole.

You are curing water in a basket.
You are engaged on a fruitless task.

58 Okoya we, oya ende.

Be kind to him who is kind to you.
" One good turn deserves another."

59 Ondiyak'ofambe nfambyakaloangans.

He who stole the food does not cease denying the
theft.

60 Ntawea lisala I ko ntawea Hkota 1 1 Ondea we nko Hla (or ndala.)

You know not how to work 1 you know not how to
fell trees ! I You only know how to eat.
A reproof to the lazy.

61 Ndec'a nkangi, oten'ekokalae?

I am down with sickness, why out sticks for carry-
ing me to my burial ?

A reproof to thpse who desire your death.

63 Engamb'ek'etumbantafikaka.

A great warrior does not honour himself ; i.e. does
not presume upon his past prowess>

63 Etumb*ek*olongo efoune la jelo.

A battle in the street must not be fought half-
heartedly.

A great undertaking requires whole-hearted
endeavour.

64 Nko liongo, lokclp ntatunama.

But for the knee, the leg could not bend.
Cf. 1 Cor, 12. 22, 27.

65 Mposa e'asi ntaongaka mmeela.

Thirst cannot be quenched by proxy.
Cf. Psalm. 49. 7,

66 Onenakt ntambyaka lisula.

The one who saw (the animal go into the hole)
ceases not to poke a stick into the hole (in order to
drive it into a net). Cf. Acts 4, 20.

10

67 Mbaala nko mbimbi.

Gazing does not satisfy with £ood.

68 Mpafala nko mt»mbi.

Waiting does not satisfy with food.

69 Ntaleke Utaya |'ombocw*atoi.

You cannot share yonr meal witii one who has gone
to earth; i.e. one who is dead.

70 Liate Ufa rofombo ntakitaka lomela mboloko.

A guileless snake (slime thrower) will not live to
swallow an antelope; i.e. it will not reach maturity:
but will soon be killed.

The canning snake hides^ and thus evades those
who might kill it.

This illiistration may be used when wise strategy
is required.

71 Bolo boka Ungwele nko nd'eonga.

The strength of the wood-peckers is only on the
dead tree.

Said of a bully who fears one of his own age, but
does not hesitate to strike one younger and w eaker than
himself.

72 Ntacumyak'eto nkasa.

Do not shew caterpillars leaves — their own food.
To induce an evil-doer to commit further evil is
bad policy.

73 Nkang'itatukanteanaka engambe.

A beautiful person is not known to be an elder ; i.e.
does not shew age,

74 Ukongank'aki bomende.

The spear stuck in the ground where the antelope
had been.

A missed opportunity.

75 Bonolu ntayaka ntaf eza lotomo.

A child does not continue without sometimes refus-
ing to go on an errand.

A child is not always obedient.

76 W'eci a mboka, lokai nga w'okita.

You sleep on the road, and dreaming, think you have
reached your destination.
Said of a deluded person.

77 Bofaya nteak'ekundi e'asi nk*onto ondolokola.

A stranger knows not where the hidden water is, if
no one tells.

Cf . Romans 10. 14.

78 Bosekantaongaka wil'omoko.

One-sided friendship is not possible.

** Friendship canna aye stand on one side."

79 Imeezo nd'omwa, bofezand'otema.

Assent (or confession) in the mouth, refusal in the
heart.

" A mouth that prays, a hand that slays." Arabian.
Cf. Luke 6. 46.

80 Liki litoi ooke, wambosambe 1 'orawa ; Hki liso oene, ^ambosa-

mbe Tomwa.

That which the ear has heard, and the eye has seen,
it is useless for your mouth to deny.

12

8x Imola ntondo, tumbe tokamba.

Take away the smaller nets, let us spread the
stronger ones. (The ntondo are hunting nets which
small antelopes are caught in : pigs, bucks and large
antelopes are caught in the tokamba nets.)

Let us nerve ourselves for greater endeavdur and
better results.

82 Bonto ntaotiwaka nk'ise nko nyango.

A person cannot be born without parents.

** How can a plant grow without seed ? " Ceylon.

83 Liswa j *isisi umbaka bote w'onene.

A small axe fells a great tree.
Cf. James 3. 5.

84 Tsa ntasanemaka.
Tsa ntaongak'isano.

Fire is not to be played with.

85 Efoti e'ona efolene la nyango.

A clinging child never parts from its mother.

86 Boseka, mbela nk'a wamba.

Friendship, calling only to fight; i.e. You call me
only to fight your battles; when you have food you
never call me.

A reproof to those who only make a convenience of
a friend.

87 Bona asolika tsa ntutelaka.

A child who has been burnt does not return to the
fire.

"No wise man strikes twice against the same stone."

18

88 Ntambaka j it *a nkusa.

You do not go hunting porcupines and collecting
bark for making string at the same time.

*' No man can serve two masters." Matt. 6. 24.

**If you puLSue two hares, both will escape from
you." Greece.

89 Esampote alengola bote wa libwa.

The toad (with its warty skin) mocks those who are
suffering from ' libiva ' (an incurable warty skin disease)
by offering medicine for its cure.

" Physician heal thyself." Luke 4. 23.

** Among wonderful things is a sore-eyed person
who is an oculist.'* Burmah.

90 Nkanga liongi acwa esela.

The prosperous man may become an invalid.
Prosperity may give place to adversity.

91 Mpo ondiya toma, boseka ; boselenketa, ilanga.

The rat which steals food, a friend ; the lizard, an
enemy.

On friendly terms with, a plunderer, at enmity
with the harmless.

92 Boseka w'esato ntaongaka.

The friendship of three is not possible.
" Two's company, three's none."

93 Bokolongo w*osongo ntasambaka joko.

A piece of good sugar-cane is not without holes.
Even a good person has his faults and blemishes.

94 Lembola lokiki, tokend'oseka.

Stop frowning, and let us b^ friends.

95 Eembe emo ntasekak'emo.

One corpse cannot laugh at another,

U

96 Bomong'ola aikaka !*ofaya.

The host is benefited by the guest.

97 Basal'afe nko nzala.

Two gardens, no hunger.

He who has made provision for the future will not

want.

98 Wambokende, bolembo bokofotsi.

Pursue your course, the bird-lime is sticking to you.

or Wambofengola, faolembo bokofotsi.

Continue to avoid it, the bird-lime is sticking to
you, i.e. you are as good as caught; your case is hopeless.

99 Lolango ntaongaka bokal'omoko (or wij *omoko.)

Love on one side only is a failure, or is destined to
fail.

100 Wengi bonkondo, wengi iiieko.

Every deserted Tillage site has a 'iiieko' tree grow-
ing on it.

A figure of speech used of anything that is uni-
versal, e.g. death, etc.

zoz Bon to ntayaka ntawa.

A person doeSv not continue for ever without dying.
Death coraes to all.

X02 Likoli ntumbak'c^ma.

Argument or contradiction cannoti overcome a fault.

103 Etuk*eambx I'ite efokwa (or ntakweka.)

An ant's nest which is attached to a bush does

not fall.

Supported, therefore safe-

15

104 Wis*, wena.

He who hides can find.

105 Oyokende, likambo liyokole.

While you pursue your course, the palaver devours
you.

106 Lokosu ntaangaka bofifa.

A cough does not fear the great forest.

X07 Mbwa end'okuo (or Mbwa eyoku'okuo) endaselaka nkolo
likambo.

A dog which wanders ahout gets its master into
trouble.

108 Ntafengol&ka nyango eke raongo ole nd'as'okoka.

You will not go round (i.e. go by another road to
avoid) your own mother who lives under a fallen tree.

You will not despise your mother, even if she is
living in adverse circumstances.

X09 Lomoso ntaongaka nda lokolo, loongaka nda lo.

Left-handedness does not pertain to the foot, but
only to the hand.

There is a fitness in all things.

zzo Bona ntaongaka nsako.

A child cannot be common property.

XXX Wembi (or Webi) akofengoza bombilo, ofenz'ende ntando.

If your friend takes you round by another way to
avoid a plot of garden on fire, you take him over the
river.

** One good turn deserves another."

16

112 Eciki a ntomo, bona mongo Tefomba.

The orphan goes on errands, whereas the child of
the household is provided with a portion of food.

While the child is pampered, the orphan is treated
as a drudge.

113 Mpo jombo nd*ase ba ntange.

Others may speak of the rat's hole under the bed
as a place of bondage; (but the rat regards it as home).

Notwithstanding what others may say about an
abode, it is home to him who lives there.

1 14 Wane boyaka, wenamaka Tefekele.

When the heat of the sun is great, stand by the
stump of a tree (in the shade).

Seek refuge in time of trouble.

X15 Ofotumbole palo otoka nzala.

You would not take off a portion of uncooked food
from the fire and eat it, unless you were hungry.

Necessity may dictate strange and extreme
measures.

X16 Bona ntaongaka nsombi.

A child is not loaned or borrowed.

X17 Loola ntaongak'okele.

Heaven cannot be reached by means of a ' bokele,'
i.e., a creeper hoop which is used for climbing trees.

X18 Lomako ntaongaka juka nkongi.

The River Lomako cannot be dammed.

17

1X9 Nking*anjoku ntaongak'olefo.

An elephant's neck does not suit a bell (such as
is fixed to the neck of a hunting dog, that it may be
known when it is chasing an animal).

This and 117 and 118 are used in the same way,
and mean, Why attempt the impossible ?

120 Ntando nko liyombo, limoci nk'esiko.

The river gives no compensation, earth receives
no ransom.

Death by water or land is irrevocable.

X2Z Wambokende, likambo likolokola.

Pursue your course, the palaver is on your track.

122 Boseka wa mpulu, booto wa nengola.

Feigned friendship is a relationship of mockery.

123 Nyango ea ncikela, befambe benkuma ntekoka.

With a step- mother there is never a sufficiency of
food. She only provides for her own.

124 Tosambolake mboka eko, nyango bafokoomba itsa nkokolo.

Don't go by that road, lest they bind up your head
in the large leaves (used for cooking).

A warning to avoid something which may lead to
your death.

125 Lokusa aofenda mboka — alanga batene nsonge.

The creeper (from which string is made J grows
across a path — it desires that they will cut off its head ;
i.e. it is in quest of death.

A figure of speech used to condemn conduct which
will inevitably lead to disaster.

18

\

126 Boselenketa bole nsamba, bole nsamba, wasa nk*owa.

The lizard which goes from roof to roof is in quest
of death.

127 Botumba bonda liombo bonda wucu Tetongo : baolota botu-

mba wa baoyi*obe.

One house has a good floor, another is dusty and
much noise is heard in it; but people flee from the house
of evil words or deeds.

Appearance is not always a safe guide — evil deeds
may be done in a clean house.

128 Bomongo ntafombaka jonge likae.

A person does not deceive his own body.

129 Bomongo ntalengolaka.

A person does not mock himself.

130 lango y'okulu — botai bocwaka nk'esembe.

In the beginning, string— the net subsequently
becomes a large coil.

Small beginnings may have great endings.
Cf. 187 & 190.

131 Baki'amato baocwa baende.

Those who were women have become men.
The weak have become strong.

132 Baki baende baocwa bamato.

Those who were men have become women.
The strong have become weak.

133 Nkombo eki fafa, "Ompime, mpaolela ; *' bofambe ntatongak*i-
lombe nda lingongo.

My father's adage was, "Refuse to give it me, I
shall not cry ;" food does not build a house in the throat.
A reproof to the miserly who give nothing away.

19

134 Warn bene oyayeka, tofelake botooma.

Although now you have plenty, do not forget the
masticating of one thing only ; i.e. you may have to eat
dry bread

In the day of prosperity, remember adversity.

A reproof to the extravagant and selfish.

135 Okund*ona, nyango oka nkele.

Strike a child, and its mother becomes angry.

136 Kitaka nk'ona, wena nyango.

Only lay hold of a child, and you will see its mother.
Cf. 1 Kings. 3.

137 Bokakaza wa mponye, jefa jokya.

The thought of a lazy person is, The sun is risen.
A vain excuse of the slothful. Prov. 22. 13 ; 26, 18, 14.

138 Ofoyal'oki nkema nd'olenga.

Be not as the monkeys in the bolenga.

They remain in the 'bolefiga,' not knowing that the
hunters have cut the branches of neighbouring trees : in
attempting to escape, they are caught in the net set for
them.

Do not live in a " fool's paradise. "

139 Toond*esende, bongolo boriteko bwo.

We track a squirrel, the ' bongolo ' (a larger animal)
springs into the net.

They got something better than that which they
sought.

140 Toond'ekute, lina likela nk *asi.

We trace the foot-print of an animal which passed
yesterday, and lo ! a fresh foot-print of to-day.

Tracing the old foot-print, we come upon a fresh
one ; we then follow in the foot -prints of an animal
which passed but recently, and kill it.

A pleasant surprise.

20

Z4I Obok'elongi nd'okonda lae ?

Why do you turn (cast) your face toward the forest '?
Why do you despise me ?

142 Ofonga bokumb'a ekaka 1

You keep * bokumba ( a lung disease) in your chest '
i.e. you conceal it.

Conceahiient is unavailing : for *' truth will out ."

143 Bosekota ng'okwa.

A young man like salt, i.e. of a good disposition.

144 Sosekoka nga mboyo.

A young man like the * mboyo ' (a very straight tree) ;
i.e. of fine physique.

145 Ntasanaka la ntao la tsa.

Oil and fire must not be played with simultaneously.

146 Ntatongelaka losao loka nyama boliko.

A ' boliko\ (small elevated platform for curing meat)
is not built for the foot-print of an animal.

" Don't count your chickens before they are
hatched. "

147 Wale oki lifofoko I

The bravery of the elephant fly !
It makes a loud buzzing sound like i i-i-i ! and then
flies away. Much noise, but no courage.

148 Nkema ntakaaka nd'olenga oki wembi.

A monkey does not spring into the trap in which its
mate has been caught.

" Profit by the experience of others."

21

Z49 Llkongoenga ; jotanela tolufe.

Let it continue to dry; it is overtaken by heavy
rains.

The indolent person says of his garden, "Let it dry a
little more," and day by day he puts off burning the
undergrowth which he has cut, until the dry season is
past; the heavy rains come, and it is too late to burn.
And thus he is left without a garden.

Procrastination leads to want.

Z50 Likinda nteanaka nd'olongo bok'etumba.

An only son is not known in the battle line.
A rebuke to pride. In a battle an only son is of no
more importance than any other man.

151 Bokoko bonda ntoela o nga joi ja nsangela.

A piece of peeled sugar-cane is like a thing told you.

No one likes to receive sugar-cane peeled, they
prefer to peel it for themselves. And so with hearsay,
they prefer to hear and see for themselves.

There is always the possibility of a rumour being
contradicted.

152 Besembe beuma ntakokaka mpota.

All the fingers are not equally wounded.

If you have a sore on one finger it does not follow
that you have one on every finger.

Do not judge the whole community by one bad
member of it — all are not necessarily like him.

153 Ikasa mbaamba, eu nkoamba I'oseka w'ombamba Taoyi.

A small leaf closely folded, I unite with you in
friendship; you unite with me with words (palavers).
Unrequited friendship — returning evil for good.

22

154 licoko, em'okoni, ondekol'eu Totale lae?

IkokOy (a very tall plantain ) I planted you, why do
you surpass me in height ?

A simile expressing reproof to a slave or dependent
who has been succoured and taught, but has become
arrogant towards his helper.

155 Lilenga limo, ondolengaka nko limo.

A treacherous person is treacherously dealt with by
one of his own kind.

" Set a thief to catch a thief."

156 Bolemo bokamba we la nyongo. Okerokamba, bokamb'ombosi-

Toso (joso).

The work which you and your mother have done.
You say you did it, and it was already finished. It was
finished so quickly because of her assistance.

Give " honour to whom honour is due."

157 Esongo aorekucu, ofel'olaka lae?

The snag has broken the calabash, why do you blame
the bolaka (a kind of gum used for mending calabashes) ?
Blame those to whom blame is due.

158 Lokai afa nteke.

Thought (mind) is not a gathering for settling affairs.

You may decide a thing according to your own
thought, and realise afterwards that you would have done
differently, and probably better, if you had had the advice
of others.

" Lean not to your own understanding." Prov. 3. 6.

159 Eu la we tofaolena, eleng'ele lokumo loling*ote iombe.

I and you will never part, like the lokumo creeper
which twists round and round the iombe tree. It cannot
be separated from it.

A vow of constant friendship.

23

x6o Lako lisangya, lokendo lofoonge.

Without a definite purpose, a journey is of no use.

i6i Batanga webi, oseka tola ; nk'esi, bakotanga we o ngoko.

When they scandalize your friend, you laugh about
it ; it will not be long before they scandalize you in the
game way.

Presumption may be followed by disillusion.

1 62 Bomoto aokima nsoso Toola wa lende.

A woman only chases a fowl when there is no male
to do it.

Necessity compels us to help ourselves when in
difficulty.

163 Nkaka ea tsa la e'okonda efosongi.

The density of fire and that of the forest are not
the same.

164 Wamben*olo, tofelak'obe.

You continue to see good, don't forget evil.
You enjoy prosperity, don't forget adversity.

165 Lokas'iangu o nyama ek'omoto.

A leaf (for wrapping the meat) is quickly brought by a
woman, when an animal has been killed of which she
partakes.

166 Nsoso efemala la mbula ntaleka yomba y*olo,

A fowl does not stand under cover when it rains,
unless it has eaten something good.

167 Eya banto ntaataka bolangi.

He who is hospitable (or kind) to people is himself
without a friend.

He treats others well, but is himself disliked.

24

1 68 Baondekela ng'ekeng'okwa.

They pass from me like a lump of salt.

"When the potash-prodacing plants are boiled, and
the liquid is left to cool, a certain amount of evaporation
takes place, and the salt cakes on one side of the pot only.

All are against me, I stand alone.

169 Wuo oki mpete,

A question regarding * mpete ' (a leaf used for
thatching).

A man who is returning from the forest carrying a
bundle of mpete is met by a person who asks, '* O ! is that
mpete ? " There is no reason for the question ; as it is
obvious to all that he is carrying 7npete.

A reproof to the inquisitive who ask questions for
asking's sake.

170 Botutsi'a nkema ondesany'oliko.

The person nearest the monkey is the one to watch
the creeper (in which it is hiding). The others go for
their nets, and when they return, he is able to shew them
its hiding place.

Responsibility.

171 Ntasesaka namb'a nkola.

A dead elephant canot be cut up with the finger
nails.

Implements are indispensable. Cf. 172.

172 Nkema ntawaka ndesanya.

A monkey is not killed by merely watching it.
Weapons are necessary.

You cannot attain the end in view without the use
of means. Cf. 171.

173 Bosambelo ntafendaka lisoko.

Hand-shaking does not reach above the shoulder.

Said to a person who is very gushing when
shaking hands (or more correctly shaking arms native
fashion), and puts his hands on his friend's shoulders.

Feigned friendship.

25

1 74 t^eko ndoka lokiyo lofumbwa la mbile 1

Never before have I heard of a flying squirrel
springing in the day-time !

The flying squirrel is nocturnal, and is very seldom
seen to spring from tree to tree in the day-time. An
article has just been missed, and the owner of it makes
use of the above exclamation in the hearing of a person
who is near to where the article was last seen.

Ad insinuation made to a suspected thief.

175 Olika we, isesansinga 1

O you, isesansinga ! Isesansinga is a rough-edged
grass which wounds a person who touches it. The name
is formed from the the verb sesa^ to cut up, and nsiyigay
a kind of fish = isesansinga, one who cuts up the nsinga
fish.

This simile is used of a churlish person who is
continually wounding the feelings of others.

176 Julu life lisekana ifoso.

Two tortoises laughing at each other's shell. Both
are equally hard and ugly.

"The pot calling the kettle black."

177 Eembe emo esek'emo.

One stiffened corpse laughing at another.
Same as 176.

178 loko a losi ? Tosuk*ofaya. Nkina iocwa la namba.

Is the manioca in the spring ? We press the visitor
to stay. Perhaps the manioca has been taken by
elephants.

Before inviting a visitor to remain, make sure that
you have food to set before him.

26

179 *fofela nkoi, ko toferandola nd'anzA.

We blame the leopard, and we also blame those who
go outside.

It is unwise to go out at night when a leopard is
known to be prowling about. If a person goes out and
is wounded or killed, he will be judged to have been
culpable.

Said of those who have disregarded warning.

i8o Ofoyale ng'ok*Iseacumbo nd*ofongo.

Be not like Iseacumbo of Bofongo.

He refused to take any manioca with him to the
hunt, saying that he could get plenty from other people.
Instead of getting plenty, he starved.

Make suitable provision for the future.

i8i Nzala nteak'isekota.

Hunger does not know youth.

182 Ocwaka nkele aleka jei.

He who goes to the palm plantation eats the \jei ',
(best kind of palm nuts) .

The labourer is worthy of his hire. Cf. 2 Tim. 2. 6.

183 Bangel'Inkoma, siki Inkoma aang'akand'aoyi.

They conspired against hikoma, but Inkoma was
making his own plans.

The enemies of Inkoma had plotted to slay him, and
had him shut up in a hut in readiness. But during the
night he set to work, and dug a tunnel, keeping the
earth in the hut out of sight. He carried the tunnel
outside the enclosure of the hut and escaped by it. In
the morning his enemies found him gone.

" There's many a slip 'twixt cup and lip."

184 Mbaala ntasizaka nzala.

Gazing (at food) does not appease hunger.

185 Mbaala ntaikyak 'onto.

Gazing (at a person) does not heal him.
" A little help is worth a deal of pity."

27

i86 Bonto ale nd'otumba nta ntotswadsa.

If a persoD is in the hut, a goat does not enter.

This proverb may be used as an illustration shewing
that the presence of the Holy Spirit in the heart of the
believer is a preventive of Satanic domination and of
evil from without.

178 Me-me — akitaka nta.

Me-me (bleat of a kid) — it (the kid) becomes a goat.
Little beginnings may have big issues. Cf. Zech.
4. 10.

188 Ilonga nsako nyama y *onto 1 'onto.

Partnership in the trap, share of the meat.
Cf. I Sam. 30. 24.

189 End*okoka liwa, a f aokoka 'okala nko lomba?

He who gives you palm-oil pottage, will he not first
give you a single palm-nut ?
Cf. Rom. 8. 32.

190 Oki bolunga aocwa lonsolo.

That which was a bud has become a lonsolo (a ripe
vegetable resembling a tomato in appearance).
Cf. 130 & 187.

191 Bakokime la wete lilembw 'ompempe ?

While they are following you (in chase), do you
leave the road only to give up on the edge of it ?

Do not give up ; get as far out of danger as you can.

192 Paka-paka ntakitak *iboki.

Food given awaj^ never reaches a large packet.

This expression may be used as a reminder to a
person who is discontented with what he receives as
a gift.

*' Do not look a gift horse in the mouth." Butler.

28

193 Onambolak*eciki nk*osangI Tolwa.

The one to adopt an orphan is the person who was
related to the deceased parent. (Bohva = one who dies
a natural death.)

Responsibility.

194 Ntasinganaka relimo nko loela.

One does not choose to live next to an old man from
whom there will be no call.

He is too poor to share his food with others.

195 Nteke eki Bongamba.

The assembly of Bo7igamba.

Bo7iganiba was going to a play in which he was to
take part; but he took so long in preparing his adornment
for it, that he arrived at the place of assembly to find
the play ended.

Delay may cause you to miss an opportunity.

Z96 Nenaki, ncenaki.

I saw, I did not see.

A man returns from the forest and tells stories of
impossible things which he says he has seen, such as
maize growing in the forest, palm-nuts and plantains
growing in the marsh &c. On being closely questioned
he has to own, " I did not see it."

A rebuke to those who exaggerate.

197 Iciciki ya nsoso, ilongi nko lominyo.

A little orphan chick always has a sad face. It has
no mother to care for it.

198 Ecina ntaongozaka mponye'ona.

An industrious person does not rear a child for a lazy
one.

X99 Lilelo ntalisizaka likambo.

Crying does not finish a palaver.

SI9

200 Engolo ea likambo ntasambaka balimo.

A big affair or palaver does not lack old men (to act
as judges at the trial).

201 Bofaya ntetamaka, nk*omong*ola ntosuka.

A guest will not stay for the night, if the host has
not pressed him to do so.

202 Obok*ojwela ; eto ea nsasamba etakekela.

You throw away the old cloth (or garment); but the
newly-made cloth has not become accustomed to you, i.e.
does not fit you.

A new situation may at first be less agreeable than
the former.

203 Mboka esimbi we yowa, bekolo bekotomba, nk*okenda.

Along the road on which you are to meet your death,
your legs will carry you, and you will go.
Destiny cannot be averted.

204 Bendanga yili (bill) nkasa ifea.

The leaves of the tree do not know the intentions of
the roots.

205 Somba mboka, kel 'okunde nyango.

Buy the road (i.e. pay toll), then bury your mother.

The native custom was that if the road to a cemetery
passed through private property, permission had to be
obtained or toll paid before the corpse could be taken to
the cemetery.

206 NsosQ e'olongo ntabakimaka la jelo.

They do not chase a fowl of the street half-heartedly.
Said of a task requiring perseverance and strenuous
exertion.

207 Nta ntotalak *esongo — ondotala oyokime.

A goat is not wounded by striking its foot against
a stick — he who is chasing it is wounded.

90

208 Osola ntando, ofita nde wita ?

You put poison in the river, do you waste the wita ?

Wita is a poisonous fruit which kills fish in small
streams only. There is too much water in a river for it
to take effect.

Are not your efforts futile?

209 Ima ntafanzak'ilongo ; ofanzak'ilongo nk'aoyi'obe.

Miserliness does not scatter your relatives; only evil
deeds scatter them.

210 Tosurale, lokiyo sengulu.

.We poke away in the hole of a ale (a species of
squirrel), and all the time a flying squirrel, lokiyo (a
larger animal), is in the tree above us.

211 Webi aolikumwa, wikumwa.

Your friend has run, you run too.

2X2 Bona owa lisoko ntakendaka nd*otonga wa nsombo.

A young antelope (large species) never mixes with
a herd of pigs.

''Birds of a feather flock together."

213 Ntatomaka nsoso lotomo.

A fowl is never sent on an errand.

214 Bont*omoko nk'olo.

One man is no good, i.e., to live in solitude.

2x5 Okela baoyi *af e.

You are double-minded.

2x6 Tosombake wato wini.

Don't buy a submerged canoe.
** Never buy a pig in a poke."

81

217 Bosai bokela mpota, beuma beokoka I'alongo.

One finger has a sore, all the others are covered
with blood.

All are affected because of one.

218 Lokendo loongaka la nkesa. "

Its best to go on a journey in the morning.

219 Ise aomaki njoku, beke bempate nko ?

Your father killed an elephant, then where are your
tusks ?

220 Bolo *omoko ntaunyak *etaf i.

One man's strength will not break a branch.

221 Esomb'aoka ntaleka yomba ibe.

A salesman does not eat anything inferior.

222 Boya wa likilo nk 'ona al *eko.

Your son-in-law shews you kindness only while your
daughter remains with him.

223 Nkana ea webi akokaaki o nyama ; ntakotokwel'asi.

The sister or brother of yoar friend will give you
meat, but will not fetch water for you.

224 Nyango ea webi, batoi b*olo.

The mother of your friend is hard of hearing, i.e.,
she won't help you.

225 Nsoso ntaekaka nsamb*ife.

A cock does not crow on two roofs ; i.e. he crows at
home.

226 Bombende ntimbwaka nd*ase b'oteko.

A hombe7ide antelope does not sleep beneath a boteko
tree, (lest the fruit fall on him).
Keep out of danger.

82

227 Ekenje ntaluwaka rompompo,

A stone is never overturned by the wind.

228 Balambo lokuto atanelak'afaya.

Slow cooking, the visitors arrive before you are
ready.

If you procrastinate, you may find no opportunity
afterwards.

229 Etumba ea mbotswa (or nsangeli) ntawak'ant'aukc.

The attack of which warning was given by one who
is related on both sides, does not cause many deaths.

230 Nsoso ntutaka nd'elaji.

A fowl never returns to a deserted village site.

231 Bobe Tolo bafolene ; bayokende nd'ekoka.

Evil and good are not separated ; they go together
in a crowd of people.

232 Lituka afa ngola, afoonge nsambela.

Beauty is not cam-wood powder (used for adorn-
ment), it cannot be communicated.

233 Ntando ntawaka la nkai.

The river is not killed by paddles ; i.e. it is none the
worse for being churned by them.
- Scandal does not kill.

234 Elanda 1 'ekolo ekukola batongi.

He who walks in the evenings discloses back-biters.

235 Lolango ntaongaka nangela.

Love is not possible by proxy.

88

236 Ima ntafimaka lolango.

A stingy person does not refuse to give to his lover.

237 Bote ntacikak'ecw'aunza.

The tree falls in the same spot as its leaves.

238 Ntabetaka mbwa a mpao efokinela ; betaka mbwa a mpao
nk'ekinela.

They do not call a dog to the hunt which does not
crouch before you : the dog which they call to the hunt is
the one which crouches before you : i.e. if it is unfriendly
to you, it will not obey you.

239 Ocwak*okala ntena ndola, oya lim*afeka, *' Ndola ikau. **

The one who went first did not see the ndola fruit ;
he who comes afterwards (says), " My ndola.'' He saw
and claimed them as his own.

A reproof to the unobservant.

240 Esombe lomi, mpao mpolo : tokele mo ?

Market to-morrow, nothing killed at the hunt : what
shall we do ?

Shall we w^ait for the market, or go to the hunt
again, and chance getting nothing?

In a dilemma as to which course to pursue. Cf.
Phil. 1. 23.

241 Ikasa indutaka aeyoko icwaka lolo ; lolo icwaka ngele ntutaka.

The little leaf which soon returns is the one which
goes up-stream; but that which goes down-stream never
returns.

Some things are not beyond recall, but others are
irrevocable.

84

242 Oamb'ik'a nondo ; ikol'elunga, nondo Tenyai, oat*eyalemelo
nko?

You join yourself to the porcupine and the electric
eel ; the porcupine has quills, the electric eel has elec-
tricity, what abiding place have you ?

When sick, you go to your friends, but one like a
porcupine turns his quills on you, and another resembling
the electric eel gives you a shock, — anything to get rid
of you.

Desired by none, you are driven away by all.

243 Elingisela, bonto oyokinde toncinga.

The hearth is the one who is filled with little
packets of food.

244 Eciki ea lioko afolerotonga, alela nk'ikole.

An orphan squirrel does not need a herd; he only
needs a little hole, i.e. a dwelling place.

245 Efeko efofete boeko wae ?

The tool which is not sharp, why make it taboo?
i.e. interdict the use of it.

A blunt tool is common property.

246 Likucu liki nguma nd*okonda.

The authority of the python in the forest.
The python is regarded as a chief because he never
divides any food with another, he swallows it whole.
Selfishness.

247 Mboloko ntawaka ocik'a ngonda.

An antelope does not die if you leave it in the forest
(its home).

Used of a man who does not like company; but
prefers to dwell alone.

35

248 Ntakomolaka ekolo ea nyango la mbile.

It is imprudent to take anything out of your mother's
basket by day, i.e. during day-light.

A thief seeing you may himself steal something from
the basket, and then tell some plausible story of your
having taken it.

A caution against contingent evil.

249 Ole nda litoi ja mbwa na ? 0£a.

What is in the dog's ear? Of a (a large kind of tick
which causes deafness).

Used reprovingly to a person who is constantly
forgetting what he is told.

" None so deaf as those who won't hear."

250 Bomong*itunda aocukeila nd'oelo.

The owner of the mat is sitting on the edge of it.
He who made or bought the mat has scarcely
a place to sit on ; because others crowd him out.

251 Wato ntakitamaka lolinda nd'iongo.

A canoe frequently sinks in the landing-place.

After a journey, having stemmed strong currents
and weathered heavy storms, when those on board
think they have reached safety, the canoe sinks just as
she is coming into port.

252 Lituka ja weli ntambolaka nteli.

The beauty (brightness) of the moonhine does nofc
pick up a needle.

253 Nganji*afaya.

Presents for strangers.

Used to a person who never gives anything to his
own people, but only to visitors or strangers, thus seek-
ing fame abroad.

36

254 Voleka I*ankina, bona owa nyango nd*ikasd.

You eat with others ; but your own brother or
sister receives some food on a small leaf.
Same significance as 253.

255 Osana la licuku j *okoko, ntola la mbindo, ola Talongo.

You play with a joint of sugar cane ; if you do not
eat it with the dirt (from your fingers), you will eat it
with blood (from a scratch of the licuku which is
prickly).

256 Likambo ntasambaka ncina.

A palaver is not without a reason.

• ^

257 Bokoli ntamelaka lako licina.

A creeper does not grow without a stem (from the
root).

A simile expressing the same thought as No 256.

258 Wangana ntawumba linko, ikoko ikerelembo lae ?

You deny having cut down a bunch of plantains,
how is it your knife is smeared with plantain sap ?
Circumstantial evidence condemns you.

259 Ise ef *eke afaokosambela likambo ja nkaka.

Your step-father will not settle a difficult palaver
for you.

260 Lomi, lifi, w'ifimana o mpolo.

Tomorrow, the day after tomorrow ; you will get
nothing at all.

Used to procrastinators, who say, " Tomorrow or
the next day will do," and frequently lose their oppor-
tunity.

87

26i Bofolu afitaka lokumo etumba nteuna.

The coward destroyed his fame when no attack
was made.

Hearing a rumour that an attack was planned, he
fled ; but subsequently found that it was a false alarm.
Henceforth the women called him a woman.

Spoilt reputation.

Proverbs. 28. 1.

262 Nyango ef*ekawe ntakokinzak*ofambe likunju to.

Your step-mother does not satisfy your stomach
with food.

263 Likind*a mbula ntaangaka Tonene w*owa.

A solitary shower of rain does not fear the greatness
of the dry season.

264 Baleka ntende balembwak *okai.

They who eat ntende (acid fruit), get tired of
acidity. Satiety.

265 Efala we nta, w*ilela jefa, ojwela mbula.

While you wait for (the gift of) a goat, the sun may
set, or you may be caught in the rain.

Used to a young person who is always waiting about
for a friend, and getting no good by it.

266 Ntasonganyaka namba 1 *ongete.

They do not compare an elephant with the smallest
kind of antelope.

Incomparable — not parallel oases.

267 Ifikele ntawaka, locike.

The tree stump will not rot because you leave it.
An expression used by the forsaken. *' Never mind
me, I shall not die yet!"

38

268 Anini *auta, ntaongaka isano bonyanyato.

Where oil is immersed, it will not do to play
bonyanyato, a kind of dance.

The oil is hidden under water for its preservation :
if you go playing near the hidden pot, you may smash
it, and lose the oil.

" On peut payer cher un frivole plaisir"

One may pay dearly for a frivolous pleasure.

269 Onungaki aut*okemb'ondoekole.

He who was lost in the forest practises extortion
on the one who rescued him.

" After crossing the river the boatman gets a cuff."

270 Osekela wela tola.

You laugh at your own need, i.e. you are in need
yourself and yet laugh at the very thing you lack.

Foolishness — making fun of your own adverse cir-
cumstances.

271 Ilelaka nk*anto, af oat 'ondolerende.

The one who is constantly crying (mourning) for
others, has no one to cry for him. Cf. 358 & 359.

272 Imeezo nd*omwa, nsisoza nd*otema.

Assent (or confession) in the mouth, tormenting
in the heart.

" A mouth consenting, a heart unrelenting."

273 Nse embowaka ntakendaka.

A dead fish cannot swim (lit. cannot go).

274 Nse ntacikak'ecw'asi.

A fish does not stop going in the direction in
which the water flows.

27s Ound'eonga ntaalak'ase.

He who climbs a dead tree does not look down.
Caution.

39

276 Botoa ntaunaka la nsambo.

Six do not fight with seven.
Unequal contest.

277 Engambe nda mpao ntaki likoli.

An elder in the hunt, no (need for) argument.

When a hunt is being arranged for there is no
need to ask, "Will the elder go?" You may always
count on him ; the young men are the doubtful ones.

278 Inkune asSna nda lisafa asanela ise la nyango.

An infant who plays in a puddle, plays for his
father and mother, i.e. he will cover them with dirt
when they nurse him.

A child may bring trouble on his parents.

279 Oyound *eliko, oyofwa, ntakweka.

He who climbs a creeper, and considers (remembers)
does not fall.

In a dangerous situation, exercise discretion.

280 Ta ; *• Mpotae. ** Leka ; " Mpoleke. ' • Okela we na ?

Run into the net; **I will not run into the net."
Pass ; " I will not pass." What will you do ?

Indecision ; used to a person who does not know his
own mind.

m

281 Toyake la mbile ; toyake Totso ; nje ekek'eya?

Come not by day; come not by night; at what time
shall I come ?

A rebuke to the churlish.

282 Nsoso ntaekaka betond'efe.

A cock does not crow on two perches.
A man is master in his own house only ; not in that
of another.

Used in reproof. Cf. 225.

40

283 Otumbel*etuka ; ofita nde benoi ?

You set fire to an ant's nest; are you destroying
the small twigs used for lighting fires ?

Etuka will not ignite, why attempt the impossible ?

Misdirected energy of one engaged in a work of
inutility.

284 Of a Tokune, bokilo akofala nd'ifele.

If you have no young brother, your brother-in-law
will wait for you at the pit which you have dug for
catching animals.

It is unsafe to go alone — a leopard might kill you
while you are carrying the animal home.

You may be compelled by necessity to do things
which otherwise you would prefer not to do.

285 Ntacwaka ifele I'anko.

You do not take plantains only when you go to dig
a pit for catching animals.

Plantains do not keep as well as cassava, and you
may be away from home some time.

It is unwise to embark upon an enterprise without
adequate preparation.

286 Njoke o la nkombe la nkusu.

I heard it from the hawk and the parrot.
Hearsay ; no certain knowledge or proof.

287 Bolemo ntaonga, nsoi Hm'eromongo.

When the work is a failure the worker feels shame.

288 Jefa ntakyeka Hkinda.

The sun does not rise once only.

289 Botuli nkombo, lifeko lionga.

A blacksmith is sought after because the tools he
makes are a success.

Good workmanship is the best recommendation.

41

^90 Ecwa wilangi, ecwa loanga ; ecw*olole, ecw*oongi.

Where the person of rank goes, there goes the
prisoner ; where the fooUsh person goes, there also goes
the prosperous one.

There is one way for the honourable, the prisoner,
the fool and the rich ; death is the common lot of all.

Cf. Eccles. 3. 19,20.

291 Kolokolo ntatombelaka kalakala.

Long ago does not carry for the distant past.

The long-standing debt is not carried away (or
forgotten) by the long journey and absence of him to
whom it is due.

A day of reckoning is sure to come.

292 Osimbi lokoi nteilekanaka bokoka.

He who goes (in quest of) fire-wood does not pass
by a fallen tree.

A good opportunity should be seized.

293 Osimbi nyama ntalekanaka likili.

He who goes (hunting) animals, does not pass by
their foot-prints.

He follows in their track until he catches one.
Improving an occasion. Cf. 292.

294 Olambya likili nd'oyau, tofelake oyokase.

You have left your mark (foot-prints) in the grass
fas you fled), do not forget him who is searching for you.
Precaution.

295 Ikumw'iangu, w'ifutela lifi lokendo.

Run fast, you will ultimately return to walking.
A reproof to the over-confident.

296 Esi I'lEingu, olembwa lifi lokendo.

A long distance with speed, you will ultimately be
worn out walking.

Foresight, provident care for the future.

42

297 Eoto e*ofaya oki *nd 'okendelaka.

A stranger's true friend (likened unto a relative) is
the one with whom he previously kept company, i.e. a
former acquaintance.

298 Ntasokolaka osimbi I'itswa.

They do not push against the person who goes with
a piece of lighted copal (as a torch at night).

It is unwise to insult the person whose services are
indispensable to you.

299 Bont*omoko ntatungolak'omongo.

One man cannot release himself.
Assistance is essential.

300 Bonto atakoate, atakosamany 'akata.

A man who has not caught you up has not gripped
you by the wrists.

Persevere ; for escape is still possible.

301 Mboka ee w*oleka efa la liungeu

The road by which you are accustomed to pass can-
not be mistaken.

302 Ocikaki lisala ntayaka ntengela.

He who left his garden does not cease to examine it.

303 Bonkokomo ( bokau ) ntaatak 'oiiko : nkanga wamba ntaatak*
oLangi.

The bonkokomo (^or hokaii) tree never has a creeper
attached to it ; a person who is always fighting never
has a friend.

304 Ocwand*aliko afosekwa.

He who goes above (as up a tree) does not stay
there for good.

305 Jofwa ja mbula wae bakungola.

The warning (reminder) of rain is thunder.

43

306 W*eci nzaia ; toma mpiko.

You are lying down hungry, while there is food
yonder.

If you are lying down hungry now, the fact that
there is food coming later on will not appease your
hunger.

307 Oomaki njoku ntal'alongo.

He who killed the elephant did not even partake of
its blood.

308 Jomo ntasilak'esanga.

By resting only you will never get through the
forest.

309 Esende 1 otomba liseko.

A squirrel ! go stealthily towards the liseko.
When a squirrel sees an animal it utters sounds
ke-ke, resembling a laugh which the natives call liseko.
Embrace the opportunity.

310 Ole la mpifo ntakosulaka.

He who is in a position of authority never coughs ;
i.e. he never needs to cough to remind others of his
presence, or that he wants food.

He is invested with rights and privileges, and
therefore gets what he wants without asking for it.

31 z Bmpempe ntumbaka likwa likambo.

A squirrel never condemns (decides a palaver against)
a likwa.

The likwa is a fallen tree or bough where the
squirrel hides.

3x2 Ntalimbaka inkune ntela.

It is imprudent to promise a little child a ripe
plantain and then break your word — its cries will be
unbearable.

3x3 Inkune imo ntakaak'imo ntela.

One little child never gives another a ripe plantain.

44

314 Lofeno I'okwa ofenorocumb'ekai.

Despise salt, you despise that which makes bekai
savoury. Bekai is good food, but uneatable without salt.
It is folly to despise what is indispensable.

315 Ikongo ifaotomba mengo, ikoka I'ikonga imoko.

A small back will not carry a large load of cassava,
it is only able to carry a small packet.

A burden should be suited to the capacity of the
bearer.

316 Lokai ntacwakand'okala, lutakand'afeka.

If thought (or mind) does not pass on before (as
forethought), it subsequently returns (as an after-
thought).

Indiscretion may lead to remorse.

" Le sage avant d'agir, reflechit, examine ; car la
plus belle fleur souvent cache une epine."
A wise person, before acting, reflects, examines; for the
most beautiful floiver often hides a thorn,

3x7 Ntaamanaka la okofomba.

It is unwise to keep company with him who deceives
you.

" He, that takes a raven for his guide will light on
carrion." Arabian.

318 Esende akene nk*iteko asimbi la lisambe nd'aliko.

When a squirrel sees you without a net for catching
squirrels, he goes along with his tail up.

319 Nyongo awaka, w*onaka ndolo ; botema ntakela "Ncila.

Your mother is dead, plant 7idolo (cassava planted
in the street near the old dwelling recently vacated ) ;
the stomach never says, I do not eat."

Having lost your helper, you must provide for your
own needs.

45

320 Baolila loculu nda mboka, bant'auma benake.

They place the smithy in the road that everyone
may see it.

A simile applied to a person who seeks for praise.

321 Olangaka waji ; otonak'ilongo.

You desire the wife ; but dislike her relatives.

Almost without exception this is true of natives;
because of the endless difficulties with regard to the
dowry demanded by the wife's relatives.

322 Bondo oki jina.

The irritability of a boil.

Boils on the body make people irritable and difficult
to live with. When a person manifests these traits, he
may be asked, "Oh then, have you aboil?"

323 Mboloko ntolaka nteke la too nd'omwa.

Mboloko (small antelope) does not go out of a
concourse of people with his little paws in his mouth.
Rather he puts on extra speed to escape.

It is unwise to loiter in a place of danger.

324 Bocwi ow*asi ataye, ekucu etsilola.

The person who went for water has not yet come ;
the calabash is not yet full.

There is a reason for the delay.

325 Tokika ko-ko, banko nk'afe I

Pounding away, and making such a noise, only two
plantains!

Much noise and fuss, and little to shew for it.
"Much ado about nothing." Shakespeare.

326 Aket*iyo, w'ambaka.

When they call you, respond.

327 Akuoriyo, w*ambaka.

When they ask you, answer.

46

328 Wato boyokende la njake ntawinaka.

A canoe which travels with (carries) an njake
(scoop used for baling out water) does not sink.

329 Ntasalaka ntokembola.*

You do not clear the bush of your intended garden
if you have not first explored the site.

"Look before you leap." Butler. Cf. Luke 14. 28.

330 Bona oyokende la nyango end'oyoyo afomonge liat'ise.

A child who lives with an active mother (a widow)
will not have to wait long for a father (a step-father).

331 Nsoso emoko euta nyama, mbat'enkina eka liomba nko ?

The only fowl (I had) was killed by an animal;
where shall I get another to keep?

Unavailing lamentation. "No use crying over
spilt milk."

332 Likoloto ntokaka elerona.

The black and white monkey cannot bear to hear
its young one cry.

Maternal affection.

333 Nsonge ntasilak *etalo.

Moon-gazing is never-ending.

"A thing of beauty is a joy for ever." Keats.

334 Akosangeriyo, w'okaka.

When they tell you, hear.

335 Akosangel 'iyo. w*okozaka.

When they tell you, listen.

336 Botarekole, nsamboka, ntabelama.

A long island and the river bank are not comparable.

337 Nkang'obe ; Tankela.

An evil person ; they say it of me.
An evil person who is always saying, "They treat me
badly," has earned the bad reputation.

47

338 Likali ntalicikalaka nd'llenge.

Partiality does not stay in the grass (of the recently
vacated village site). It is still shewn in the new village
by those addicted to it.

339 Bowa oki w'ene nkaka Tekufa.

The dry season in which you see ^ nkaka' (a small
kind of fish) whole.

Make good use of the present opportunity.
" Make hay while the sun shines."

340 Botsa w'esao ntakendaka la mpamba — ofolotala la wengi.

You should not go vigorously in a new clearing of
an old village site — lest you be injured by thorns.

In a dangerous place walk circumspectly, or you
may fall into evil.

341 Mpoke ekela, ecw*esuku, eambemaka nd*okeele.

A leaking pot becomes a useless pot, and lies under
the eaves.

Reprobation. Cf. 2 Tim. 3. 8. Titus 1. 16.

342 Nsooza liso oyi I We mongo w*akundoretafi.

Oh ! I have knocked my eye out. You yourself
have cut the branch (upon which you were sitting)!
A foolish man may bring about his own fate.

343 Bofala wemi, osing*okulu.

While the antelope is standing (before you), you are
making string (for a net).

Unpreparedness.

" Have not thy cloak to make when it begins to
rain."

344 Kanelaka fele 1 W*ikumwaka, w'uteyaka liso nd'afeka ?

Think a little ! Do you run and cast yonr eye
behind ? i.e. look backward while running. It has been
known for a person acting so imprudently to fall into
a pit.

A reproof to the thoughtless.

48

345 E" njolele, w*oseka ; njutaka, w'olela.

While I was crying, you were laughing ; I returned,
and you were crying.

See Eceles. 9. 11. I.e.

346 Tsa nda likaka, bolando nd'oloko.

Fire on the foot, sympathetic pain in the heart.
Sympathy. See 1 Cor. 12. 26. Heb. 4. 15.

347 Lokino j *onkenge otenak 'akaka.

You treat leprosy as nothing, and your feet are
(ultimately) mutilated by it.

Disregarded warning is inevitably followed by evil
consequences.

** Little enemies and little wounds are not to be
despised."

348 Bosako nd*isika, etumba nd*ekulu.

News in the street, the attackers are on the road by
the stream.

While they are telling the news of a threatened
attack in the street, the attackers are already on the
borders of the village.

349 Bomong'ofambe ntakombolaka.

The owner of food has no great desire for it.

350 Ntatefelaka joi lif *olo, ntawea joi.

It is unwise to speak about a bad palaver without
first making sure of the veracity of it.

351 Elolomwa aofonola nkosi nyama Tool 'a joi.

The loud-speaking man takes away the meat from
the quiet one, because of his dearth of words.

352 Lotono nd*otema, lolango nd'anza.

Hatred in the heart, love without.

49

353 Nkang'ima ntisaka tsa bofambe.

A selfish person cannot hide food from the fire —
because without fire he cannot cook it.

354 Basangi basa, tawilake joi — bafomb*ilanga.

When relatives quarrel, don't put in a word — they
pretend to be at enmity.

355 Em'ameka'akatsaka lontombo ; meka aata mpoke : lontombo
locikala 1 *emi.

I and my friend cooked food in a broken pot and
leaves ; he now has a pot ; and the makeshift is left
with me.

Left in adversity while his friend, who was as poor
as he, is enjoying the good things of prosperity.

A lamentation on account of poverty.

356 Ilalila ntaung'okooci.

A child does not mistake its parent.

357 Wisa oki lombi ( or loambe, or lolwaki ; ) — wela nd'anza.

The hiding of the deaf lizard — its tail outside.

When frightened the deaf lizard hides its head and
leaves its tail exposed, and so it is easily killed.

Applied to the deluded who think that their secret
deeds will never be known.

Cf. Luke 8. 17.

358 lemembe ya lisile ilel'anto, afoat'onto ondolerende.

Like the tarsier which is always making a chatter-
ing noise, lemembe crys for other people but will have
no one to cry for him. Applied to those who neglect
their own affairs.

Cf. 359 & 271.

359 lemembe ya lisili embelaka nk'anto ; ntembelak 'omongo.

Like the tarsier which makes a chattering noise all
the time, lemembe sings while working for other people,
but does not sing for himself.

" Do not forget your own field, and plough your
neighbour's."

Cf. 358.

50

360 Ntetamaka lifaya lik'iyo ntakosuka.

When on a visit, you do not sleep in the place
where they did not press you to stay.

You do not become the guest of those who do not
welcome you.

361 Bote w'eonga wemalaka.

A. dead tree continues to stand (often long after
green trees have been blown down.)
The unexpected often happens.

362 Namb*eki Jangi.

Jangi found a dead elephant in the forest. He
hurried home to his village, and informed the people of
the fact. After having told every one, he returned,
intending to take his share of the meat; but he found
that the villagers had taken it all away.

"He shows the road to others, but sees it not
himself."

363 Bokano I'eunelo ntelamaka.

A threat and a fight are not equal.

364 Bolengeia mpako ntatomba tsa ; iolokota.

He who examined the honey and took no fire with
him, was stung.

He suffered for his indiscretion.

365 Wali okunda'ome ntokaka.

A wife who is beaten by her husband never pays
attention to him.

366 Nkang'oonswa afitak'oya w'onto, eleng'eki Isekalosi la lisoko

likae.

Isekalosi went to the hunt, and killed a lisoko
(large kind of antelope): but got separated from the
rest of the hunters, and had to carry it home alone. It
was heavy, so he tied it on stcks, and rolled it in leaves;
it then looked like a corpse hastily prepared for burial.
When he arrived at the entrance of the village, it was

51

raining hard, and he asked for shelter at the first house.
Both the master of the house and his wife refused,
saying, "We do not want the smell of your corpse here."
He passed on, and came to a house w^here the people
called to hira to come in and shelter from the rain. He
asked if they would not object to his bundle being placed
under the eaves; they said, *'Not at all; we are sorry
for you." He went in, and after resting and getting
warm, called for leaves, and the loan of a knife; and asked
if they had a good cooking fire. Then he opened the
so-called corpse, and shared it with his benefactors,
who were delighted.

The man and woman who had refused him shelter
then came along to visit him, and appeared quite
friendly; but he said to them, }^kang'oonsiva afitak'oya
ID onto — A cruel person spoils a man's kindness.

Kindness is the best policy — it pays in the end.

367 Botema ntakendaka l*onto afofwa.

The stomach cannot accompany a person without
hie remembering it; i.e. it will remind him of its need of
food by craving for it.

368 Ekembo ek'otsa o libwo — ekembo ekiso 0 ise.

The strength of the head is the hair — our strength
is our father.

369 Emwamweta ntaalak'ifele.

A smiling person has not looked at the pit for
catching animals.

Not all who appear with smiling faces are happy ;
nor are all who appear to be wealthy in actual possession
of wealth.

370 Yomba icwaki iolenya ; lookuso losila.

The thing which was lost appears; enquiry ceases.
When a lost thing is found, there is no more enquiry
about it.

371 Etefela nkusu ele nkele.

Where parrots screech, there palms are growing.

52

372 Asa, nka okinde ; mpafala nko mbimbi.

Seek, then you will be satisfied ; waiting does nofc
give satisfaction.

373 Ikoko, ocikak'em'esanga ; nkina w'ifisama nda loso retumbal

Ikoko ( garden knife ), leave a small section of bush
in your garden : perhaps you will hide there in the day
of battle !

374 Eka ngoya ; eka ngoya ; ntoyelaka tenake ?

At my mother's ; at my mother's ; do you not bring
(anything) that we may see?

A rebuke to a wife who is always giving the above
excuse for having been absent from home.

375 Ntalimbaka la loculu, balimbaka nk*oluka.

You cannot deceive with regard to smithing
they do deceive with regard to hunt- witchcraft,
(practised by means of an alleged pain in the side,
indicating in which direction the animals are to be found).
In smithing the work done is proof of the blacksmith's
ability ; but in the case of a hunt-wizard, the test gives
no certain proof.

376 Ndakaki Lomema laka laka, ntoka ; Nkoi euta Lomema nd'otsa,
ko aowa.

I taught Lomema repeatedly, he did not regard it; the
leopard sprang upon his head, and he died.

Obstinate disregard of warning may lead to death.

377 Bonolu atanga bofaya ok*ise nk'okwala,

A child regards his father's guest as a slave.
Childish ignorance.

378 Ikele ntitefelaka isungo ntiy*okwela.

A stream does not splash unless a stick falls in.
There can be no effect without a cause.

53

379 Oki nd'otonga acwaka likinda.

He who was one of a company has become solitary.
You may now have plenty of relatives and friends; but
the time may come when you will be left alone.

380 Mbwa aal*afeka, aoya la nkolo.

When a dog looks back, it is a sign that he is
accompanying his master.

Coming events cast their shadows before.

381 Ya webi w'enaka nko I'aiso.

What belongs to your friend you only see with
your eyes. (It does not become yours except by his gift).

382 Mba isimbi ronto.

Palm-nuts which some one is carrying.

You think them good and desire to possess them ;
he gives you some, you find them bad ; the desire for
them immediately leaves you.

383 Lofekwa lokuma la ntonga.

Thread is made famous by the needle, (without
which it would be useless).

384 Bokos'a lisoko ; likambo ntasilaka I'iangu.

Leg of lisoko (a large swaft antelope) ; a palaver is
not finished by speed.

A palaver will not be ended by running away, even
though you be fleet-footed as the lisoko antelope.

385 Otakanya aten *obe.

He who has not repented has not seen evil.
Having seen no signs of the evil (of w^hich he has
been warned), he has not repented of his deed.

386 Wall ntozaka Tayanga.

A wife is not obtained by ostentatious display.

387 Ole nda lilongo nteaka jefa licwa.

He who is in an open clear place does not know
that the sun has gone (set).

54

388 Tusak*itulu ; nsasamba itakekela.

Do not throw a\Yay the old garment ; you are not
yet used to the new one.

389 Tusake wese ; wunyu botaka*akata.

Do not throw away a bone ; a piece of lean meat has
not yet fallen into your hands.

390 Botema, etama ; okokaaka ntaata.

Stomach, go to sleep ; the one who gives to you has
nothing.

It is useless to wait any longer for food.

391 Onden'afoli aolek*etafi etacwa.

The one who saw the bafole fruit went to the
branch which bore none, and came away empty-handed.
The deserving fails often to get his deserts.

392 Iteta olongaka ; em'okambola, siki ofonda la we la mba.

The basket now wins; I saved you (picked you up)
or you would be decomposed, you and your palm -nuts.

Used as a reminder to an erring wife.

The true story is as follows; Ifoiida was the wife of
Lokaola. In some serious palaver, Lokaola passed her
over as a peace-offering, and she was actually placed in
position for her head to be cut off. But Iseokombe
passed at that moment and feeling compassion for the
woman, put a slave of his own in her place, and took
Ifonda for his wife. After a time, however, Ifonda
took a dislike to the man who had saved her life, and
ran away from him. Search was made, and it was
found that she had returned to Lokaola, her former
husband who had treated her so badly.

Seeing her pass frequently, carrying a basket of
palm-nuts, lseoko7nhe adopted the above as his losako.

This is a good illustration in dealing with back-
sliders.

55

393 Okend*a we boseka ngo lofose lokunda.

He who is your friend is like the palmer- worm
boring into you. (It eats away the heart of the palm).
False friendship.
Cf. Ps. 41. 9.

394 Isekelenge eka Mange endusak*eona la jemberomende.

Isekele7ige, native of Mange, who threw away the
beona (good kind of edible caterpillars) when he shouted
^'BoineiideV (a large antelope).

Isekelenge was out seeking for heona and had a
good leaf-full, when he came upon a boinende asleep.
He threw away his beona and rushed off to the village,
calling, '^Bo77tende, bomendeV But when he and the
men he brought from the village arrived, they found
that the antelope had fled. He then bethought himself
of his beona and went back to the place where he had
thrown them away. They had crawled off in all
directions, and he found none. Both antelope and
caterpllars had escaped.

"A bird in the hand is worth two in the bush."

395 Ntasonaka mbimbo baenza.

It is imprudent to choose immature mbimbo fruit.

396 Nongo, wamba nk*aende.

Many wives, fighting amongst men.
Polygamy causes strife among men.

397 Bofambe ntokoka, fal*ise, kela tole.

The food is insufficient, wait for father, then we
will eat.

Patient expectation.

398 Ef anza acima nda mboka, ocika nde wij *a mboka,

The efanza (a small animal which turns over the
soil ) is digging in the road ; how much more beyond the
road.

Cf. Luke 23. 31.

56

399 Ofoyalema ngoki " Etungola-nkoku, isango I **

Be not like Etu7igola-7iko1iu (a man who untied guinea
fowls). He caught several guinea fowls in his traps.
On the way home, he gave a guinea fowl to every person
who greeted him with Isango \ Finally he arrived
home without a single guinea fowl. His wife took
umbrage at his spendthrift ways, and determined to
teach him a lesson. She accordingly cooked a packet of
native cotton, and set it before him for his supper. The
lesson had the desired effect.

400 Etumba ntaotaka bona ow'olotsi.

War begets no good offspring.

401 Ntakelaka, Tol'oso. (boso)

Do not say, " It (food) is beyond."
Prepare for emergencies.

402 Mbio eki loto.

The wild cat which the hornets (attacked).

A wild cat was climbing a tree in quest of food,
when she was attacked by hornets. She fell to the
ground; and to save herself from further torture,
simulated death.

Just then a hunter came along, and seeing her lying
there said, "I shall go home with some meat after all."
He stooped down and picked up the cat; but at that
moment the hornets attacked him. Thereupon he
released his hold of the cat, and fled from the scene.
He, instead of going home with meat, went home full of
hornets' stings.

Cf. Haggai 1. 9. f.c. Jer. 17. 11. R.V.

403 Nta sambaka likambo la mbotsw'a ngoya.

A palaver cannot be settled by m aternal relationship,
i.e. by shewing partiality towards a maternal relative.

57

404 Ikulu ionga I'oat'a nkusa.

The goodness of the string is from the fine strands
of the fibre.

When the fibre is well prepared the string will be
good.

Cf. 1 Cor. 3. 10, 11.

405 Ofondaka nd'okoka ; joi ntafondaka.

A fallen tree perishes; a deed is imperishable.

58

MoNGO Fables

Bekolo bia Mongo

BOJE LA BOWA BIKYANA BIKOLI

Boje bokela Bowa, " Bowa, ofoate bofambe nd'ekeke
eke. Ombaremi, nd'ekek'ekami mbat'amuka b'etofe, I'a-
muka ba mpunga; ko Famuka b'etamba la b'ekoli, bamuka
baleema la wufufu la nkakatsa, bane bauma bale
bakami ! Ko la beto wengi bilenge — bone bondekola
befambe beuma bole bokami. Ekeke ekind'anto I'amuka
wae ekeke ekami."

Okonde Bowa bokela, "Afa ngoko; em'oat'efambe be-
ndekola. Emi mbalez'anto jefa wae basale nd'asala'akiyo
la wane ; kela bone toko la mponga, la banko, la njunda
imo, ko I'asangu. Koko em'okaseya ndosi wae banto
baate nse, ko bale la njunda iki'm'akaaka."

Lim'ako Mpela aoya, akela, "Emi njoy'osiza bikoli bine,
Ncikyaka bikoli; emi mongo mpoat'ofambe, imola nko nse.
Mbata mbula, mbula, ko lenkina mbula. Aeyoko we Boje,
bofambe boata we bondeji la ntatumba na? Bamuka
b'otofe, I'amuka b'eleng'eko bafokuseya tsa : baleema la
wufufu. Nkalo ekami wae Bowa bolonga nda bikoli bine ;
ele Boje bocwek'amuka o ngako."

LISWA L'IKOKO BAOSWELA ENGAMBE

Ikoko akela, ''Nsalaka betsa bi'asala; nkot'onto, ko
aolotala ; njonaka moma, la banko, la toko, I'ekoko, ko la
besuku. Koko nsalak'ailo nd'asala la nd'enanga, ko
ncimak'amoci."

60

MoNGO Fables

THE ALTERCATION
BETWEEN SPRING AND SUMMER

The Spring ( fruit season, June to August, ) said to the
Summer (dry season, December to March), "Summer,
you have no food during your season. Look at me:
during my time I have the Rubber fruit, the Miracle
fruit, and fruits of trees and fruits of creepers — fruits
which are eaten raw and cooked, all these are mine!
Also the heto (edible caterpillars) of every kind — this
best of all foods is mine! The time when people are
satisfied with fruits is my season."

But the Summer said, "Not so; I am the one who has
the most food. I make the sun shine with such heat
that the people may work in their gardens, then they
plant manioca bitter and sweet, plantains, and other
vegetables; and sow their maize. And it is I who dry
up the streams that people may get fish to eat with the
vegetables which I have given them."

Then came the Wet Season, and he said, " I have
come to settle this altercation. I do not argue; I myself
have no food, with the exception of fish. I have only
rain, rain, and more rain. Now you. Spring, what food
have you which can be roasted? Rubber fruit and such
like cannot stand the fire: they must be eaten raw. My
verdict is that the Summer wins this argument: for the
Spring provides comparatively little food."

THE AXE AND THE GARDEN-KNIFE
STRIVE FOR SENIORITY

Said the Garden-knife, " I work the new clearings
for gardens; I cut a man, and he is wounded; I plant the
yams, and plantains, and manioca, and sugar-cane and
ground-nuts. I also do the weeding of the gardens and
villages, and I dig in the earth."

61

Ko Liswa akela, "Okond'emi nkotak'etamba la tote,
lim'ako banto basaie lisala : is'ak'afe teji fio : befambe be-
mereko bele bekami la bekawe wae toate o nsako." Koko
aokela, " Nsengaka wato, I'eoka I'otute nkina nkai. Ntena-
ka ukoi, ko nkotak'etamba nd'olenga wa nkema. Ntenaka
nganza. Bibolo beak'iyo nda biato biosengama o I'emi.
Ndumbaka mba; lak'emi, siki banto bataat'iko wae bale
I'okolo. Belemo beuma bekambema I'emi Liswa."

Nkombe aoy'okaola nkalo ekae nd'eloko ea Liswa.
Wanganga alangaki nda joso wae alongya Ikoko; okonde
aki'nd'okanelaka, atanga wae Liswa aolonga nda bikoli.

Lim'ako Nkombe la Wanganga baoleta nkonga lim'ele
Liswa : ek'iy'olongyak'ende.

Liswa akela, "Lako; emi engambe: ncikaaka nkonga."

Nkombe la Wanganga baolemwa bolemo mongo
nd'ewela ea bofeza'one wa nkonga; ko lim'ekek'eko
baanga lokandaka baasa ba nsoso, ko loom'ako nd'enanga.

BAKATA BAK'AFE BAOSWELA

Likata-j'osaka akela Likata-ja-waii, "Nyama iama
wae ikami; emi mpaokoka we, waji, imo nyama. We
ntoomaka nyama!"

Likata-ja-waji akela, "O! nko likambo. Kamb'okela,
we mongo oomaka nyama, ko we mongo wifola nyama?
Nk'eloko. We, bome, leka nyama eke. We mongo sesa
nyama eke, emi mpaokokitela. We mongo tena nkasa
itumba we nyama, tena nkoi ya tsa, we mongo. Ita
nyama ilanga we loomba we mongo. Emi mpaokit'eko.
Kel'otong'efole betomba we nyama nd'ola; ambola
bonkunju, ko wil'oko nd'ofole; kamb'elemo'ene beama
nko we kika. Ofwa, emi mpaokit'eko nko nye."

Likata-j'osaka aomeka, meka, meka; okonde ntaonga,
ende kika ntakambeya belemo'eko. Nd'afeka aocika

62

And the Axe said, " But I cut down the trees and
bushes, and then people make the gardens. We are
equal : the food which grows there is mine and yours to
hold in common." He went on to say, '' And I make a
canoe, a mortar, a pestle or a paddle. I cut fire- wood, I
cut away the trees for the monkey hunt. I cut sticks.
The slabs of wood for mending canoes are shaped by me.
I cut down the palm-nuts ; but for me the people would
not have the nuts to eat in the evening. All the work
is done by me, the Axe."

The Haw^k gave his verdict for the Axe. The
Crow at first wished to decide the case in favour of
the Garden-knife: but he thought further of it and
finally gave it as his opinion that the Axe had won the
argument. The Hawk and the Crow then called for a
present from the Axe on account of their having decided
in his favour.

The Axe said, "No; I am the senior: I give no
presents."

Because of this refusal to give a present, the
Hawk and the Crow became very angry. And from
that time they commenced catching the chickens in
the villages, and killing them.

AN ARGUMENT BETWEEN THE TWO HANDS

The IJusband-hand (right) said to the Wife-hand
(left), "All the meat is mine: I will not give you, wife,
any more meat. You never kill any animals ! "

" Oh, very well ! " said the Wife-hand, " then you say
that you alone kill the animals, and you alone wall eat
the meat? All right; you are the husband, eat your
meat. Cut up your animal alone, I will not hold it for
you. Cut the leaves for cooking it yourself, chop the
wood for the fire yourself. Cure the meat you wash to
keep yourself. I wall not touch it. Then weave the
baskets for carrying it home ; pick up the carcase and
put it into the basket : do all these things alone.
Remember, I shall not touch it at all."

And the Husband-hand tried, and tried, and tried; but
it was of no avail, he was quite unable to do these things
alone. At last had to leave the meat in the forest

63

nyama nd'okonda, ko eofonda, nteonga la ndala. Baoyi
'ane banma nd'ewela ea bosamba w'okambyi.

Aki Likata-j'osaka olangaka wae acwe lenkina oasaka
nyama nd'okonda, akela, "Eleng'ene afaonga, is'ak'afe
tifocwa. Lim'aeyoko is'ak'afe tifooma nyauia, is'ak'afe
tifoses'eko, tifeza nkasa ko la nkoi ya tsa to is'okats'eko.
Is'ak'afe tifotong'efole, tifokoma nyama, ko tifotomb'eko
nd'ola."

Baocwa nd'okonda ngok'iy'angaka, iy'ak'afe basaki
nyama, ko baolena wae baokambeya belemo beuma la
nkambyana beki Likata-j'osaka ntakambeya nk'ende
kika.

Ak'iy'okit'ola, baosamba likambo liko o nsasamba
mongo. Nkaio ekiyo wae ambene Likata-ja-waji aolonga
nda bikoli, Likata-j'osaka aolonga nda likambo liuma:
nd'ewela wande aki'nd'enaka wae ende kika nk'okambyi
ntakambeya belemo, aoleta Likata-ja-waji wae aka-
mby'ende.

BOMWA LA LIKATA

Bomwa akela, "Em'oat'ofambe wae nde boko; we,
Likata, ofoate nye. We, w'ole nko lofoso kika, osiz'ofa-
mbe'okami bouma lae?"

Ko Likata aolamba, "Em'oatak'ofambe. Ondumbak'a-
nko na? A! emi. Ocima toko na? A! nk'emi. Emi kika
oomaka nyama; ko nkandaka nse; ko la befambe beuma
o nk'eleng'eko. Ng'emi nkofima befambe bene beuma,
siki we, Bomwa, ntokasa nd'ewela ea boola w'etate ea
mameka nde?"

Bomwa bolemwa nda bikoli bine, ko aokanda Likata, ka
aololomata nd'osai.

Lim'ako bingambe bi'onanga baotakana nda nteke, ko
ak'iy'okaka likambo liko, baofela Bomwa o mpafela
mongo nd'ewela ea bolole'okande. Bakela, "Ofwa, laka
Likata, siki we ntomekaka bofambe o nye."

64

and it became decomposed, so that it could not be eaten.
All this for want of a helper.

When the Husband-hand wanted to go to the forest to
hunt again, he said, *' This will not do ; we will go
together, in future we will both kill the animal, together
we will cut it up and prepare the leaves, the fuel and the
fire for cooking it. Together we will cure the parts we
wish to keep, and together we will weave the baskets,
pack in the meat, and carry it home."

They went to the forest as they had planned, and
hunted the animals together ; and found that by helping
one another, they could easily accomplish ail that the
Husband-hand alone had been powerless to do.

After their return home, the affair was thoroughly
gone into, and the verdict was that although the Wife-
hand won the argument, the Husband-hand came off
best in the whole case ; because when he found it out, he
owned his inability to do without her help, and called
the Wife-hand to his assistance.

THE MOUTH AND THE HAND

The Mouth said, ''I am the one who has food, that I
maj' eat it : you, Hand, have none. You, you are only
skin, why do you devour all my food ? "

And the Hand answered, " I am the one who gets the
food. Who cuts down the plantains ? I do. Who digs
the manioca ? I do that also. I alone kill the animals,
and I catch the fish : and it is the same with all kinds of
food. If I were to refuse to give you any of these things,
would not you, Mouth, become dry for the want
of a morsel to taste ?"

The Mouth became so angry over this argument, that
he seized the Hand and bit its finger.

Then the elders of the village gathered together, and
having heard the case, they sternly rebuked the Mouth
for his folly, saying to him, "Remember, but for the
Hand, you w^ould not taste any food."

65

BOTEMA LA LIKAKA

Botema aokela Likaka, *' Emi ndanga bofambe bouma
boyale bokami kika. Mpaokoka nye ; oferofambe."

Likaka aolamba, "Lak'ema; we mongo leka bouma."
Nk'eleng'eko Botema aleki bofambe bouma, aofez'ekafelo
la Likaka.

Nd'afeka, bont'omo aokota namba, eolotala. Likaka
akela, "Aeyoko ene elekelo eke, we Botema olang'ofambe
bouma boyale bokawe kika, kenda nd'eseselo ea namba,
we kika. Emi mposimbe."

Botema aokela, " Mongo yeka ! mpofili bekolo I'akaka :
nkele ngamo ? Lofiko I'auta bal'olotsi I'otema ; nga
mbat'ako oyi ! Mbat'ako nkako."

Likaka aokaola, "Oyalema ngaw'ok'ekemondalolango
loke j'efambe. We ntokaak'onto nye. Aki'm'ocwaka la
we, ompimaki Hondo likami. Nkocikaki wae okende we
mongo, oata nde bofambe wa ndala ?"

Likambo liko joliela nda nteke ea bingambe ko nkalo
ekiyo wae Likaka aolonga.

WATO L'EOKA BAOSWELA

Eoka aokela Wato, "We, wimaka oyotefe nd'asi nta-
tefa, okinz'atoi, ofokeya, ko ofekeleya baoyi b'anto;
nsosolo ole nd'ilongo 5^a nse! Okond'emi, Eoka, mpo-
songi I'aoyi'ako. Mpetsa emi I'anto, tolingitana. Baotoka
mba ikiyo el'emi; I'anganju'akiyo, ko la toko I'anko;
ndok'aoyi'akiyo bauma."

Wabo aolamba, "Nkina w'okak'aoyi b'anto, ele we
ofili batoi! Okonde em'okondeza bokwa I'anto bandu-
kaka, ko la baomaka nse, la nyama, la nkema. Baoko-
ndez'el'emi betai bia mpao la bifeko bikiyo, ko la toko la
mponga I'anko, ko la wengi bofambe bol'anto. Bacwaka
nkendo ya nkito I'emi, bayosombe bakwala I'elola, la nta,
la mbwa, la dsoso, ko la besenge bia tosw^e la besenge
bia kaala bia wasi mongo. Ak'iy'osombaka toma tone

66

THE STOMACH AND THE FOOT

The Stomach said to the Foot, " I desire all my food
for myself alone. I shall not give you anything ; you
have no need of food. "

The Foot answered, " Very well, eat it all yourself."
So the Stomach ate up all the food, refusing to divide
it with the Foot."

Just afterwards a man wounded an elephant. *' Now
is your chance," said the Foot, " you Stomach, who
desires all food for yourself alone, go you to the cutting
up of this elephant by yourself. I am not going."

"Dear me," said the Stomach, "I have neither legs nor
feet ; what shall I do ? Liver and fat are good for the
stomach ; if only I had them ! I must have them
somehow."

The Foot interposed, ''You seem to feel great pleasure
in your desire for food. You give to no one. When
I went with you, you refused to give me my share.
I left you to go alone, have you anything to eat ?"

The case came before the court of elders in the usual
way, and their verdict was given in favour of the Foot.

THE CANOE AND THE MORTAR STRIVE FOR
PREEMINENCE

The Mortar said to the Canoe, "You, thing which floats
on the water, jou are deaf, you cannot hear or understand
the words of men, surely you must belong to the Fish
family ! Now I, the Mortar, am quite different. I live
with people on intimate terms. In me they pound
their palm-nuts, their green pottage, their manioca, and
plantains ; and I hear all their words."

The canoe replied, " You may hear the words of men,
because you have ears (handles)! For myself, I have
no ears. But it is I who am loaded with salt ; it is I who
take men on board who paddle and kill fish, animals, and
monkeys. They load me with their nets for the hunt, and
their weapons, with their sweet and bitter manioca, and
plantains, and every other kind of food which people eat.
By means of me they go on profitable journeys, buying
slaves, ivory, goats, dogs and fowls ; also belts of otter
skin and of the rare Kaala skin. All these things, when

67

touma, baotomba I'emi, ^Yato!"

Ak'iy'osambe likambo liko, Wato aolonga ndalonga
mongo, el'ende ale boinong'eleiiio nd'oloi w'anto, ko
nd'ewGl'Gko aolekola.

WATO LA NKAI

WatobokelaNkai, "Emi Engambc." Nkaiakela, "Lako»
of'engambe. Kel'iso tetane jebi; ko tokend'oseka."
Wato aolaniba, "Na, emi la we jebi! la na? Osongi
I'emi nd'onene?" Nkai akela, " Nsosolo, emi mposongi
la we nd'onene. Nk'elingi bifoy'okondeza toma ele we,
kel'ocij'a nda ngele we mongo. Emi nk'isisi, ofaonde-
I'emi."

Nk'elingi bonto aoy'okondeza toma nda wato to : ko aki
'nd'osiza, akela, "Wato, yaka, tofoang'ociya ngele lae?"

Okonde Wato aolamba, "Fala fele." Bonto aoluola
biuo biuke bia eleng'eko, ko aoloka nko nkalo ya
eleng'eko.

Lim'ako aocika Wato, ko aocw'oeta Nkai, lolo Nkai
ntalanga loj^a. Nd'afeka Nkai akela, "Eta Wato, kela
likambo lisile."

Baosamba likambo liko, ko Nkai aolonga: nkalo eki
wae Wato la Nkai betane jebi; nk'engaiiibe, nk'okune.

BOTAI L'EKOLO

Nd'ekek'emo Botai aokanela wae acwe mpao nk'ende
kika, ko aokela ngoko : okonde ntaomes'a nyama nye.
Koko Bekolo baomeka nk'eleng'eko, ko baolena wae iyo
ntabaomeya nyama nk'iyo kika. Botai ntaomeya nd'e-
wela wae ntemaleya nk'ende kika, alel'omo ondokemya,
ko okit'ende. Bekolo kika befoonge ; amene bemalaka,
ntabakandaka nyama.

Baosiza likambo eleng'ene ; Botai acwaka I'ekolo, ko
iyo baamane, ko baoma nyama.

YOKO LA LINKO BAOSWELA ENGAMBE

Yoko akela, " Emi Engambe eke ! " Linko aolamba

C8

they have bought them, they carry in me, the Canoe ! "
When the cause was tried, the Canoe easily won. It
was decided that he, being so much the more useful
member of society, must be the more important,

THE CANOE AND THE PADDLE

The Canoe said to the Paddle, " I am the Senior."

Said the Paddle, *' No, you are not the senior. Let us
call each other equals and live on friendly terms."

The Canoe answered, " What ? You and I equals ?
In what ? Are you as big as I ?"

"Of course, I am not as big as you:" said the Paddle.
" They will come and load you with goods by and by, and
then you can go off down country by yourself. I am so
small, you will not need me."

After a while a man came along and he loaded the
Canoe full of goods ; and when he had finished, he said,
" Come, Canoe, why do we not start to go down country?"
But the Canoe only answered, "Wait a bit." Several
times the man asked the same question, and always
received the same answer.

Then he left the Canoe, and went to call the Paddle ;
but the Paddle would not come. At last the Paddle said,
•' Call the Canoe, and let the affair be settled."

The case was tried, and the Paddle won it. The
verdict was that the Canoe and Paddle were to be
regarded as equals — neither was senior nor junior.

THE NET AND THE LEGS

On one occasion, the hunting Net thought he would go
to the hunt alone, and he did so : but was quite unable
to kill any animals. The Legs also tried : but found that
they they were powerless to kill alone. The Net could
not kill ; because he was unable to stand alone. He
needed some one to strengthen and hold him up. The
Legs were useless, for although they could stand, they
were not able to catch the animals.

So it was decided that the Net should go with the Legs ;
and together they were able to kill animals.

MANIOCA AND PLANTAIN ARGUE AS TO
SENIORITY

The Manioca said, " I am your senior ! "

69

" Afa ngoko, emi Engambe eke." Yoko aolamba, "Ngamo ?
Bikoli bike na? Olikole biko ngamo ?"

Emo mbile bonto aoy'osal'otsa wa lisala nd'okonda.
Aokot'etamba, aotoza baunza I'ailo, ko aotumb'ako.
Aofnsoramoci, ko nd'afeka lisala jolelama njoona. Aolona
betembe bia toko nd'itenel'imo, ko banko nd'itenel'inkina.

Aki ekeke okitaka, aocima toko tomo ; ko aoluteya
betembe nd'amoci, ko beomela. Linko jocwa, ko jocunda;
ko bonto aokol'ifaka, ko aolumba linko. Licina jowa;
lolo mboto iomela lima biili bia linko. Nd'ekeke e'afeka
banko bako baocwa, ko baocunda, ko baolumbama, ko
banto baleki. Koko betembe bia toko beakema lenkina
ko baocima tomo lima betembe beko. Baolona lenkina
betembe beko, ko beakema lenkina.

Ekeke eoleka, baocw'oengela elenge ea lisala like.
Baotana banko baowa; okonde toko toyomele.

Bingambe baotakana nda nteke wae basiza likambo liko
seko. Nkalo ekiyo wande Yoko aolonga bikoli ; ek'iy'oenaka
wae bumba Linko lima njoona ea joso nko biumba befe
nkina biumba besato kika; lolonde betembe bia toko
beakema, bemelaka seko.

Nd'ewel'eko, Yoko eji wae atangeme engambe ea Linko.

LIFEKE LA LIYA

Lifeke la Liya baolokana nkele, ko baokumana wae
basiza bikoli bikiyo.

Liya aokela Lifeke, "We, Lifeke, bofambe boata we
na? La, oata nde? Bala, emi Liya, mbata befambe
bia bilenge la bilenge, ko la toma toonga I'anto. Nd'iango
mba ikami ikel'iyo bauta b'alambo la mbaisa ea jonge.
Mba ikami ile la belika bekel'iyo nkosi iis'iyo nd'abwo la
nda jonge. Ko baokol'okwa lima njumbu ikami la nta-
tumba, ko lima mposo ikami itool'iyo ngoko. Bosongo
wa jete boatemaka lini'oloko'okami, ko mpose isim'anto

70

The Plantain answered, '' Not so ; I am your senior ! '*

The Manioca retorted, '' Indeed ! And what is your
argument? How will you prove it?'*

One day there came a man who cleared a space in the
forest for a garden. He cut down the trees, raked
together and burned the undergrowth, prepared the soil,
and at last all was ready for the planting. He planted
Manioca stems in one part, and Plantains in another.

Time passed, and when the season came round, he dug
some Manioca roots; he put back the stems into the
ground, and they continued to grow. The Plantain
matured and ripened; a man took a knife and cut it down.
The stump died : but some young ones grew from its roots.
The next season, the young Plantains matured and
ripened, and they were cut down and eaten. The Manioca
stems had also taken root again, and from them the
people dug more roots. Again the stems were planted,
and once more they took root, and grew.

After some time had passed, some people went to
examine the state of that garden. They found that the
Plantain was dead ; but the Manioca was still growing.

The elders gathered in council to settle the case finally.
It was decided that the Manioca won the case ; it being
proved that a plantain can be cut only two or three times
from the original planting : but that manioca once rooted
goes on bearing almost without end. Therefore the
Manioca is entitled to be consideied as the senior of the
Plantain.

THE RAFFIA-PALM AND THE OIL-PALM

The Raffia-palm and the Oil-palm were angry with
each other, and they met to settle their dispute.

Said the Oil-palm, "You, Raffia-palm, what food have
you ? Or rather, have you any ? Now I the Oil-palm
have many kinds of food and other useful articles belong-
ing to me. To begin with there are my nuts from which
oil is made for cooking, and also for anointing the body.
My nuts have kernels from which pomade is made for
hairdressing, and for anointing the body. Salt is made
from my flowers by burning them, and also from the
peelings of my bark. Delicious palm-cabbage is obtained
from my heart, so also are the palmer- worms which men

71

bofambe w'esengo ngoko. Ko beto becweka lim'el'emi,
ko basanga ba kengelele baolola lim'el'emi. Bila biele
bikami biokoko bia tolombe; bilaka nkasa ikami nd'e-
nkanda bia jofwa j'etunya I'aoyi b'akambo, ko nda
nkombe y'akambo basamb'iyo. Bayase nkombo nda ncina
ya biele bekami wae bil'iko nd'ase ba bibolo bia biato.
Toma tone touma toloza lim'el'emi, Liya: aeyoko oata
we na?"

Kela Lifeke aange boloko'okae, akela, " Kamb'okel'emi
mpoate bofambe, ko lako yomba ionga I'anto ! Ngamo !
Emi mpoate mpose ngole we ? Mpoate mpekwa ikel'iyo
bekongi bekel'anto bito ? Ko bamato bafokele mi^indo
lima mpekwa ? Mpoate mpekwa ikel'iyo toasa ta nse, ko
banto bafoome nse la toasa toko? Ko mbata nkinga
i iy'olea tolonga."

Oko aki boteni owa likambo, ko ende aocwa lokuko fele
wande akanele elenge e end'otena likambo ja bikoli
ndatsa Lifeke la Liya. Aki'nd'ataka, aokaola nkalo wae
Liya aolonga, akela, " We, Liya, olonga bikoli bine ; o nso-
solo ole la befambe bia bilenge biuke, ko toma tol'ele we
toonga I'anto tolekola toma tol'ele Lifeke."

Lifeke aolemwa Oko bolemo mongo, ko aobeleza la
nkele ekae, " Kamb'ondumb'emi bikoli bine? Nk'eloko!
kel'okende botaka seko." Ko aolofonol'ende eto eki
*nd'olotaka, aolocika bompo.

Nk'eleng'eko Oko enyaka nd'okonda I'ompo seko,
afolot'eto ngol'onto ngoki'nde nd'ekek'eki Lifeke la
Liya batafikyana bikoli biko.

NSONGO L'IFELE

Nsongo isumy'iyo nd'ase b'ifele wae baome nyama
ikwel'eko, ianga loseya ifele mongo nd'ewela ea nyama
eomamaki nd'iko.

Ifele akela, " Emi kika oomaki nyama eko."

72

appreciate so highly as an article of diet. Some kinds
of edible caterpillars are found upon me, and from me also
comes the fresh sparkling palm -wine. My frond- stems are
used in building the roofs of houses, my leaves — are they
not in constant use for counting and as remembrancers of
dates and items in palaver-talking meetings? Even the
soft wooly substance at the branching of each of my
fronds is sought for and used as padding for the patches
on canoes. All these things come from me, the Oil-
palm ; now what have you ? "

Then the Raffia-palm commenced his defence, saying,
'' So you say that I have no food, or articles which are of
use to men ! Indeed ! Have I not palmer- worms as well
as you ? Have I not my fibre which is made into thread,
and which the men weave into cloth to wear ? Do not
the women also make their fringe petticoats of my fibre?
Have not I the fibre which is made into string and nets
for fishing, and do not men catch fish by means of these
nets? And I have also the fibre with which they
fasten their traps."

The Chimpanzee was Judge, and he retired for awhile
in privacy to consider how to settle the contention
betw^een the two palms. When he returned, he gave
judgment in favour of the Oil-palm, saying, " You, Oil-
palm, win in this controversy ; for it is quite true that
you have more kinds of food, and useful articles belong-
ing to you than has the Raffia-palm."

The Raffia-palm became very angry with the Chimp-
anzee, and in his rage, he cried, " You lose this case for
me, do you? Very well! then go naked ever after."
And he snatched away the cloth which the Chimpanzee
was wearing, leaving him naked and exposed.

So the Chimpanzee is always seen in the forest
unclothed, instead of wearing cloth like a man, as he did
in the days before the quarrel between the Palms.

THE SPIKES AND THE HUNTER'S PIT

The Spikes which are put in the bottom of the hunter's
pit to kill animals that fall into it, began to quarrel with
the Pit over an animal which was killed in it.

Said the Pit, " I alone killed the animal."

73

Nsongo iokela, " O ! kamba we oomaki '? Nk'elokoe I
is'ak'acwa."

Nsombo aoy'otuwana bokonda wiisu-wusu, eoliela
imamboka icwa nd'ifele, ko eokwel'eko kao. Okonde
ntamonga, eounda lenkina, ko eolota. Nkako Nsongo
ioluta nd'ifele, ko iokela, "A! okela we oomaka nyama,
la, ooQiaki nyama eko ?"

Ifele aolimeza wae ende kika ntaongaki, ko baolimeza
wande lim'ako iy'ak'afe baamane nd'eomelo. Ko
nd'afeka baooma nyama iuke ngok'iyo nd'iango.

BOSEKA OKI LILENGE LA LOKAMBA

Lieke jomela nd'ite nd'okili esi la ntando; ko Lokamba
lokendaka nd'enkende nd'ompempe wa ntando. Okond'e-
mo mbile, bonto aoy'otena baeke bauke, ko aotomb'ako
nd'ola, ko aoseng'alenge wae aome nse.

Balenge banke baotandema ca-ca, baolembama la nkose
y'anko ya ntale. La nkesa, bont'oko aotomb'alenge baki
*nd'osengaka nd'ompempe wa ntando, ko aki'nd'ocimaka
mpambo iuke, aolisa balenge nd'etei ea mpambo wae
afambe nkamba. Aki'nd'osizaka, aolin'alenge nd'enkende
nd'as'asi, nsonge ea nkose ilembi nda nganza, nyango
bafociya.

Lilenge limo aolalenga, eki'nd'ocikaka bola'okae :
okonde nk'elingi Lokamba j'otale j'olotsi aoy'oleka nd'asi,
ko Lilenge jisi nda lofambo akela nse, "O Lokamba,
ncik'ola esi, ko mpea itenel'ine ; yaka, tokotsa lilongo."

Lokamba loko j'olole aolena nko lofambo j'olotsi,
atanga wae loko eji I'ende bof ambe. Ko akela, " Nk'eloko :
tokend'oseka."

Aotutama, ko aoumbol'omwa'okae, ko aomela lofambo
kwo — ko la Lilenge! Lilenge jokakema nd'ongongo, ko
jooma Lokamba; lilongo likiyo ntalimonga, josukela
nk'eleng'eko.

Nga w'ole la lilongo, tokeelak'ende ngoki Lilenge
okeelaka Lokamba.

74

"O! then you killed it?" said the Spikes, "very well! we

are off ! "

A wild boar came rustling through the forest, into the
path leading to the pit, and into the pit he fell, crash!
But he soon climbed out again, and ran away. Then the
Spikes returned to the Pit, and said, "A! you say you kill
all the animals, you did not kill that one, did you ? "

The Pit had to own that it was not successful alone,
and they agreed that for the future they would work
together. And after that they killed many animals, as
they had done formerly.

THE FRIENDSHIP OF THE THORN AND THE

MUD-FISH

The Thorn grew on a bush on land far away from the
river ; and the Mud-fish lived in the soft marsh along the
edge of the river. But one day a man came and cut a lot
of Thorns, and took them home with him, and prepared
them for fishing. A number of Thorns were placed at
intervals on long strips of strong plantain fibre. Next
morning, the man took the Thorns he had prepared to the
river-bank and having dug up a lot of worms from the
marsh, he proceeded to hide every Thorn in a worm for
bait. This finished, the strings of Thorns were placed
under the water of the marsh, the ends being safely
fastened to a stick to prevent them from floating away.

One of the Thorns felt lonely being taken away from
his home; but by and by a nice long Mud-fish came
swimming along, and the Thorn which was quite safely
hidden in a worm, said to the fish, "O Mud-fish, I am far
from home and do not know this place ; come, let us be
friends."

The foolish Mud-fish saw only a fine worm which she
thought would make a meal, so she said, "Very well; let
us be friends." She swam nearer, opened her mouth,
and swallowed the worm at a gulp— and the Thorn ! The
Thorn stuck in her throat, and caused her death: and so
ended their short-lived friendship.

If you have a friend, do not treat him as the Thorn
treated the Mud-fish.

75

NKOI LA MBWA

Nkoi aoota bana. Nkoi la Mbwa baoyala nd'okonda,
ko Nkoi aoleta Mbwa, akela, " Yaka yondoza, yombileza
bana'akami."

Mbwa aobiz'ana, Nkoi aocw'oasa nyama, akela Mbwa,
" Emi la we eoto ; nyama iuma wae iom'emi."

Lim'ako Mbwa aooma bona owa Nkoi, aolola. Nkoi
aoya, akela, "Njokoyela nyama; onjeneya bana'akami."
Mbwa aolokela, '* Bala omoc'ona, ko bala omoc'ona."

Cu mbile o ngoso, ko bana fe. Koko Mbwa aolofca, ko
aocwa ounda nd'okonji.

Nkoi aolokima la likili, aolouola, akela, "Bosekota ole
nd'aliko b'okonji, oila, onjenela mbwa alek'ae?" Akela,
'Ncena mo ! " Siki'nde Mbwa. Lim'ako Nkoi aolouola,
lenkina, " Oila, oalaka elongi nd'aliko, we ntombalaka
elongi endo nd'ase ? " Mbwa aokela, " Emi mpaokoala,
emi iyoal'aliko ; ncialak'ase ; bolimo'olo." Lim'ako Nkoi

76

THE LEOPARD AND THE DOG

The Leopard gave birth to some young ones, and as
both she and the Dog lived in the forest, she called the
Dog, saying, " Come and nurse me, and look after my
little ones for me."

The Dog looked after the young ones while the
Leopard was away in the forest searching for animals.
She said to the Dog before setting off, " You and I are
relatives ; but all other animals I intend to kill."

During the mother's absence, the Dog caught one of
the little Leopards, killed it, and had a feast all to
herself When the Leopard returned from her hunt,
she said, " I have brought you some meat ; shew me
my little ones." The Dog brought out a baby-leopard,
and she\^ing it to the Leopard, said. "See, here is one;"
and returning again with a baby-leopard, said, " See,
here is another ; " and the same with all the number.

Every day during the Mother-leopard's absence, the
dog did the same thing, until all the little Leopards
were killed and eaten. The dog had been shewing the
same little one to the mother ever and over again :
now there was none left to shew ; and taking fright, the
Dog ran away, and climbed to the top of a high ant hill.

The Leopard arrived home with her meat as usual,
and w^hen she discovered what had taken place in her
absence, she set out to follow the Dog. She was able
to follow by means of the footprints, which brought her
to an ant hill. Looking up she saw some one standing on
the ant hill. She called out, "You young person on
top of the ant hill, have you seen the Dog pass this
way?" And the answer came back, "I have not seen
her." But it was the Dog herself who answered. The
Leopard said again, " It is very strange that you are
looking upward all the time ; why do you not look at me
down here?"

The Dog replied, " I am a little person who always
looks upward, I am not in the habit of looking down :
my spirit (said to reside between the eyes) is very stiff."

With that the Leopard rushed up the ant hill, and
recognised the Dog. Said she, " A ! then you are the
Dog whom I esteemed as a relative." She chased the
Dog right into the open part of the village, and there

• 77

aounda, akela, " E ! siki Mbwa eki'm'otangak'eoto ! "
Koko aolokima nd'isika, ko aolooma.

BOSEKA OKI LISOKO LA NTA

Lisoko la Nta baokend'oseka. Lisoko asanga, " Nta,
ole nd'isika lae ? Tocwa nd'okonda, endoko bafo-
koomaka ! "

Koko Nta asanga, " One ! We ecuku, kamb'onsek'emi
Nta ? " Ko aokela Lisoko, " W'ondole nd'iwa. Baokote-
nela nkusa, baosing'oknlu w'otai, ko baokofekya nd'oko-
nda, otanga w'eci, siki baokofekya I'etai. Lim'afeka
baokufa njuufa, baokooma, baoliela la we nda bingende,
baokotembola besenge, baokofanya belonde, ko baokola."

Koko baokela o ngoko. Nta aolookela, ko aolosisoza,
akela, "Aki w'onsekaka! mpene bakofanya belonde,
bakola. Ko emi njocikala nd'isika, njokende."

NKELE EKI JIKINYA ND'OKONDA

Jikinya alandaki nd'okonda, ko aokumana la Loe-
mbele. Jikinya aanga loseka Loembele, aolokela, "Olika
we la tokolo toko ! Toyolenge mo ! " Loembele aoloutola
mbuto, akela, ''OJika we la jei like! Ol'obeo!" Bakela-
naki eleng'eko mbile-mbile: ko Jikinya aoloka nkele
mongo, aocv/'akoma nd'okonda; nd'ewela ea nsoi eki
'nd'okdka.

78

she killed her. Thus ended the friendship of the
Leopard and the Dog — now Leopards kill Dogs, and this
is the reason.

THE FRIENDSHIP OF THE BUCK AND THE GOAT
The Buck and the Goat were friends. One day the
Buck said, " Goat, why do you remain in the open spaces
of the villages ? Come, let us go together into the
forest, lest the people kill you here."

The Goat replied, " O you are foolish, are you really
making fun of me the goat ? " He went on to say to
the Buck, " It is you who are in the abode of death !
Some day they will go and cut fibre, they will make it
into string, and knot the string into a net. Then they
will hunt you in the forest, and when you think you are
lying down in peace, you will find that they have
surrounded you with nets. After that the beaters will
come in, and scare you into the net, then they will kill
you, and carrj^ you home in baskets. They will skin
you to make belts of your hide, they will hang your
flesh in packets over the fire to cook, and then they
will eat you."

And that was exactly what they did. When the Goat
heard of it, he went to look on and torment the dead
buck as they carried him into the village. The Goat
called out, " What about the time when you laughed at
me ? Do I not see them about to hang you over the
fire to cook and eat j^ou ? I still remain in the street
of the village, I am still alive !"

THE ANGER OF THE JIKINYA IN THE FOREST

A Jikinya (a small insect which emits an offensive
smell) met a Loembele (mosquitoj in one of his walks
in the forest, and began to laugh at the Mosquito, and
to say, "0 what little legs you have! how they tremble!"
The Mosquito responded with, "O you and that offensive
smell! how horrid!" Each annoyed the other in this
way for awhile, and then the Jikinya became very
angry. He went off and hanged himself in the forest
because of the shame he felt.

This fable serves as a reproof to those who are unable
to control their tempers ; but act unreasonably when
they themselves are at fault.

79

ETALO EKI TOONDOKO

Toondoko tomo tocwaki olandaka, otaiaka bitalo.
Bayoleke I'olongo I'olongo, ko benaki bont'omo as^oandole
ngelo, botalaki ; benaki omo ayosese nyama ya mpao,
botalaki ; benaki bamo bayol'efambe ko bayomel'asi, ko
batalaki; ko I'amo bayokamb'elemo bia bilenge biuke, ko
batalaki nk'ant'ako bauma. Ak'iy'okite nd'ola, bao-
sokola, ko baotana wate batalaki baoyi I'elemo beuke ;
lolo ntabaat'oleoio la joi o nye.

BONGUNJU AKOSANGELA, "JAMBA LILE

MPELA"

BONGUNJU AKOELA, "LOSI LOCUMA"

Bofala okendaka nd'okonda, akela, *' Nkitele nda
Jamba;" ko aolemala wae acw'eko. AokumanaTongunju
nda mboka, ko Bongunju aolouola, "Ocwanko?" Bofala
aolamba, ''Njocwa nda jamba." Bongunju aolokela,
" Jamba lilekol'obe, mpela eoya; tocwake. Emi nsafwa
nd'okili, jamba jolekol'asi ; lifoonge I'emi, nga w'ocw'eko,
w'ifowa nkako." Lolonde Bofala ntokoza; aocwa nk'eko.
Nk'elingi, longilima jolokana ; Bofala ayute lima jamba,
akela, "Jamba lile mpela." Bongunju bosi jamba eaki,
ko asangaki nsosoio.

NK'ONKAMBYA
Nkonkambya akumyak'ende mongo wae akambeya
belemo beuma bia nko loswele, nk'onto ondokambya,
Asangya wae asale lisala likae, ende kika. Aocwa
osaFotsa, nk'ende kika; ko aokota nkota, aosiza, imola nko
botamba'omoko w'onene mongo, bolo mongo. Akelaki
umbelo e'otamba'oko eyale bolemo'okae wa lokumo

80

THE GAZING OF THE TOONDOKO

Some Toondoko (small birds) went out for a walk,
sight-seeing. Passing along street after street, they saw
a man counting brass rods (ancient money), and gazed
at him; they saw another cutting up meat from the
hunt, and gazed at him ; and others eating and drinking,
and they gazed at them; and still others doing various
kinds of work, and they gazed at them all. When they
reached home and talked about it, they found that they
had seen much, but obtained nothing for themselves,

THE MARSH ANTELOPE TELLS YOU,

"THE MARSH IS UNDER WATER."

I. E. THE WET SEASON HAS COME.

The Bofala (a forest antelope) said, "I am going
down to the marsh"; and set off. On the way he met
the Bo7igu7iju (a marsh antelope), who said to him,
"Where are you going?" He answered, " To the marsh."
The Bo7igu7iju replied, " The marsh is too wet, the rainy
season is come; do not go there. I am coming up to the
high land because it is too wet for me ; if you go there,
you will be drowned." The Bofala went in spite of
remonstrance, but not long afterwards a noise of running
was heard; the Bofala was returning from the marsh,
saying, " The marsh is under water." Thus he proved
the truth of the Bongu7iju's assertion.

Used to a person who doubts or contradicts the word
of one who is in a position to know, and therefore
a reliable witness.

NO-ONE-SHALL-HELP-ME

No-one-shall-help-me made a great boast that he was
able to do all kinds of work without assistance from
any one. He set to work to make a garden for himself
without help. After a lot of work on the clearing of
the bush, and the cutting down of trees, all of which
he accomplished alone, there remained only one tree
standing on his site ; but it was very large and extremely

81

mongo, ko aolet'ant'auma, batakane wae bene endumb'e-
nde botamba'oko. Banto baoya otalak'etalo. Nkonka-
mbya akot'otamba la liswa likae, kota, kota, kota,
mbile-mbile, I'aki jefa oile, ayokote. Ende aowa Tompele,
ko bakata'akae bayale nko bafifa ng'alongo ; lolonde
botamba wemi nkae.

Nda mbile ea lobi, Nkonkambya aeta bont'omo, bosi
nkota owa lokumo, wae ay'okambya jnmb'otamba'oko.
Aoya, ko iy'ak'afe ntabamongya, ko botamba bokwa kao.

Koko bant'auma baoseka Nkonkambya, bolengola
nd'ewela ea lina likae. Lim'ako aooma liko, aokola
linkina; eki'nd'enaka wande akumyak'omongo o mpampa,
ko ntakeji la lina Nkonkambya.

BOFALA ND'ASE BA NKEMA

Bingambe bi'onanga baocwa ofekya nkema. Bao-
lumb'etai, ko bayobeleza ; ko nkema akit'ase nd'aliko,
ayol'amuka, ko ayus'amo nd'ase. Bofala aki eko nd'ase
b'otamba'oko, ayol'amnka bandusa nkema. Aoloka lofoso
j*anto bayumb'etai, ko akela, "Omo na? Nde I'ekolo,
ndote nkako!" Ayole, ko ayokoza, ko nk'esike, betai
samanu ! Lofoso lolekola, ko Bofala akela, " Aeyoko
ndote, em'on'ocwa." Aofumbwa, o nd'otai ! Banto
baolooma.

NGILA L'ULU

Ngila aokela Ulu, "Ulu, yaka yombale ekami; tofonya-
ke elaka."

Ulu aolimeza ; ko nda mbile ek'iy'osisanaka aocwa
lifaya eka Ngila. Ngila aolambela Ulu elambo e'enene
mongo, ko baaji ba Ngila baolamb'efambe beuke mongo.
Nyama la nse ya bilenge la bilenge, la toko, la mponga,

82

hard wood. The felling of that tree was to be his
masterpiece, and he called the people together to see
him bring it down. They came to gaze at the sight.
No-one-shall-help-me began to cut into the tree with
his axe, and went on cutting, chopping, and hacking at
it all day long. The sun set, he was still hacking at
the tree ; he was dead tired, and his hands were all sore
and blistered : but the tree was stiil standing.

On the following day, he called a famous tree-feller
to come and help him to fell that tree. He came, and
the two of them set to work, and it was not long before
the tree fell with a crash.

Then all the people laughed at No-one-shall-help-me,
and mocked him on account of his name. Thereupon
he changed his name : for he saw that he had made a
vain boast ; and had no right to the name No-one-shall-
help-me.

THE ANTELOPE UNDERNEATH THE MONKEY

The elders of the village went out to hunt monkeys.
They set up the nets, and were shouting to each other,
while the monkey was sitting up above eating fruit,
and throwing some of it on the ground.

A Bofala antelope was under that very tree eating
the fruit which the monkey threw down. He heard
the noise made by the men, who were setting up their
nets, and he said, "What more? I have legs, I can run
away soon ! " He went on eating, and Hstening to the
talking ; and it was not long before he was surrounded
by the hunting nets. The noise became greater, and
the Bofala said to himself, " Now I will run away ; I'm
off!" He sprang — into the net, and the men killed him.

Of use in dealing with procrastinators.

THE BLACK MONKEY AND THE TORTOISE
The Black monkey said to the Tortoise, " Tortoise,
come and pay me a visit at my place. Do not fail to
keep your promise."

The Tortoise accepted the invitation and went at the
appointed time. The Black monkey made a great feast
in honour of the Tortoise; and the wives of the Black
monkey prepared a great deal of food — meat and fish of

8S

la njunda la liwa, I'osaka, Takondo, la moma; toma
t'esengo touma.

Nk'akit'Ulu, Ngila aolosambela I'osambelo mongo.
Nd'afeka aolokela, " Ulu, tosing'ol'elambo ; we cukala
nd'ebonga ene e'aliko eki'm'okelezaka." Aolocumya
ebonga ea lisangi mongo, la tokelengwa ta mbaunda.
Ulu aoala, ko ntok'olotsi, ebonga ea ntale-ntale, ko Ulu
afe'aliko, ntaundaka. Aomeka lounda, meka, meka,
meka ; ntaonga. Wengi bomeka, ayokwa, ko jonge likae
jofitana la wucu I'amoci. Nd'afeka aoleniwa bolemo
mongo, aokela Ngila, " Cikala, we I'elambo eke ! Emi
njocwa nd'ola. Bets'efe, kela oy'ekami."

Ngila aolocukya bets'efe, beko beoleka ; ko aocwa eka
Ulu. Ulu aoloekola o la ndelemoza, aolosambela; akela,
" Oya? Oya? Baaji'akami, loyaka nk'iny'auma, lolambela
lilongo likami, Ngila, elambo."

Teketeke, ko balambo baosila, elambo eolelama. Ulu
aoleta iokongo j'asi, ko baoyela, boka. Akela, " Ngila,
osing'ol'elambo ekami, song'akata — mpange ole toma
I'akata'ako ba yo. Ndanga wae bakata'ake bayale fe,
soto, ng'akata ba liyenge."

Ngila aolimeza; ko aanga losong'akata'akande. Songa,
songa, songa, ntaonga; bakata'akande o yo ngoki joso.

Ulu aolokela, " We bonto ow'obe mongo nsosolo ; bakata
'akawe yo mongo ! Ofongola befambe'ekami I'akata yo
ngoko!" Lim'ako Ngila aolemwa bolemo mongo — aolea
bakata'akae batacwaka fe ngole bakata ba liyenge ;
nzakomba ekae okaaki bakata ba yo, ambene asola,
asola o mpampa, bafaocikwana.

Ulu akela, "A! w'ontungyak'emi; aeyoko njokotungya
we : tocinda mpenje."

Baengana bakata; omo akela webi, "Siki we ole mpaka

84

various kinds, manioca bitter and sweet, greens, pottage,
palm oil chop, plantains and yams; all sorts of delicacies.

When the Tortoise arrived, the Black monkey greeted
him in a friendly way, and shortly afterward said to
him, " Tortoise, w^e are about to commence our feast ;
seat yourself in this high chair which I have prepared
for yon." He pointed to a very high chair with steps to
reach it. The Tortoise gazed at it, and did not feel
happy about it ; the chair was so high, and the Tortoise
knows nothing about height, he does not know how to
climb. However, he tried, and tried, and tried again ; but
could not do it. Every time he tried, he fell back, and
covered himself with dust and earth. At last, he became
very angry, and said to his host, " You keep your feast !
I am going home. After two nights, you come to my
place."

The Black monkey waited until the two nights had
passed, and then went to the home of the Tortoise. The
Tortoise came out to meet him with shouts of welcome,
crying, "You have come? you have come? My wives,
come, and prepare a feast for my friend the Black
monkey."

At last the preparations were complete, and the feast
ready. Then the Tortoise called for a basin of water,
which was brought to him. He said, " Black monkey,
before you eat of my feast, wash your hands; I will not
have you eat w4th those black hands. I want them to
be quite clean and white like the hands of the Otter."
(The hands and palms of this kind of monkey are as
black as black kid gloves.) The Black monkey agreed;
and proceeded to wash his hands. Wash, wash, and
wash again ; it was useless, his hands were as black
as ever.

The Tortoise said, "You are a dirty person ; your hands
are black ! You certainly shall not eat my food with
such black hands as those! " At that the Black monkey
flew into a rage; for he knew that his hands would not
become white like those of the Otter; his fate had given
him black ones, and it was useless to wash them.

The Tortoise said, "You tricked me; now I have
tricked you : we are quits ! "

They shook hands ; one said to the other, *' Then yon

85

e'onto;" ko onkina akela, *' Ko we ngoko, ole bonto
mongo."

Nd'afeka baolamb'elambo eka Ngila, ko bafaya
bandetamaki bacukalaki nda totoko, bokak'olotsi : koko
em'elambo eka Ulu, ko eko eongaki ; ko lim'ako bao-
kend'oseka.

ETOMBAKA LA EKOTOLA

Bant'ane bafe, Efcombaka la Ekotola, baokotsa lilongo,
ko bukwanaka belnko nda bikeke bimoci.

Emo mbile Etombaka aoya lifaya eka Ekotola. Ao-
kela, Njoy'okoala; oe w'onka na? " Ekotola aolosambela
bolotsi mongo, aoloomela nta itano, ko aololambela
elambo e'enene. Aki lifaya osile, ko akela wae acwe,
aolosisa bosise, nta jom, mbwa jom, nsoso jom, belola
betano, ko la bikoto bia nkoi la kaala. Etombaka aolo-
sisa, akela, Njocwa nd'ola. Oncukya nsanz'isato, kela
ndute."

Ekotola aolofala nsanz'isato ngoki'nd'osisaka ; ko
akongofala, imo nsanz'ife ioleka, iuma nsanz'itano.
Lim'ako aolemala wae acwe eka Etombaka ; alang'ea
nkina joi lielaki lisuka lilongo iikae wae afoye ngoki
'nd'osisp^ka.

Aocwa ololongana belongo bi'enanga, ko la lisanga,
ko nd'afeka aokita nda mpumele e'onanga bofetsa
Etombaka. Etombaka aolookela, ko afea joi likel'ende,
ayokakaza.

Etombaka akela, " Siki'nde aoya ! Inyo ba ilongo
ikami la baebi'akami, loyaka, iny'auma londele. Ndi-
mb'iwa wande lilongo likami atange wae njowa nsosolo."

Ilongo ikande baoya nkaola, baobisa jonge Iikae la
ngola, ko baoloambya nd'itoko nd'ocumba. Ko baolela
bouke mongo o la mpisali.

Ekotola aokita, ko atan'iy'auma bayolele, baolea boleo.
Ende akela, *' Ncenaki lilongo likami lima kalakala.

86

are a man of mature age after all; " and the other said,
''And you are a real man ! "

After that they held a feast at the Black monkey's
home, the guests sitting in comfort on mats ; and
another at the home of the Tortoise, when everything
went off well ; and from that time they were friends.

THE CARRIER AND THE KNOWING ONE

These two men, Etomhaka (Carrier) and Ekotola (the
Knowing one) cut blood friendship, which includes the
giving of recii^rocal presents at intervals.

One day Etomhaka presented himself at the house of
Ekotola to pay a visit. He said, '' I have come to see you ;
what are you going to give me ? " To receive him well,
Ekotola killed five goats and made a great feast in his
honour. When the visit was ended, he gave him as
a farewell present ten goats, ten dogs, ten fowls, also five
points of ivory, and some leopard and Kaala skins.
Eto7nbaka said to him in farewell, '* I am going home now.
Wait for three months, then I will come again."

Ekotola waited for three months according to his
agreement, and continued to wait until other two
months had passed, making five months in all. Then he
arose to go to Etomhaka'' s place to see what might have
happened to his friend to prevent him keeping his
promise.

He passed on through the streets of villages, and
through the forest between, and finally reached the
entrance of the village in which Etomhaka lived.
Etomhaka heard of his arrival, and did not know what
to do; he was worried about it.

Then he said, " So he has come ! My relatives and
friends, come all of you and mourn for me. I am going
to simulate death, that my friend may think I am really
dead."

His relatives came quickly, and anointed his body with
cam-wood powder, and laid him out upon a mat in the
hut. And they mourned and wept.

Ekotola reached the place to find them all weeping
and mourning. He said, " It is quite a long time since
I saw my friend. How is it that he has died just at the
very time I reached his place? This is awesome!'*

87

Ende aowa nko jefa line likit'emi ngamo ? Joi line
booma mo!" Koko aokela, " Nk'oketo, em'one; ko
ndetama nkae. Baaji'akami, I'ana'akami, lotswa nd'o-
tumba'oko, ko inyo basekota'akami, londumbele bota-
mb'oko w'eonga nd'ewela ea nkoi." Eonga eko ekemi
tute I'otumba bok'iy'oambyaka Etombaka. Ilongo ya
Etombaka bosukaki, ntabalanga aunibe eonga eko, boo-
ndaki wae afosaola owei la joi liko : lolo ende ntoka nye.

Basekota'akae baocw'oumb'otamba'oko. Etombaka
aki nk'eko nd'otumba, ko aoloka liswa nd'eonga kao,
kao, kao, ko aolea ifokwel'otumba bondambi ende.
Aolok'obe mongo! Bambokot'otamba, ko boanga loteta,
bokela bokwe; anden'Etombaka ngoko, aofumbwa, aolola
lim'otumba nd'akusa, ko nd'okonda swe.

Ekotola oalaki mbaala, ko aobeleza, akela, " O ! ole
bonto ow'obe mo ! Kamb'olimbak'iwa ! Njokoata —
njokoata ! "

Ekotola aoka lilongo liki'nde likambo nd'ewela eki
'nd'okakatanyak'ende nda lilongo. Baocw'osamba eka
bingambe bi'onanga, ko baokaola nkalo wae Ekotola
aolonga. Baosisa Etombaka oka ende baumba bauke,
ko la nta la mbwa iuke mongo.

Ekotola aolemwa bolemo mongo. Aocwa nd'ola'okae
mongo, ko aotomba baumba I'elemo'ekae beuma : ko
aooma lilongo liki'nde I'Etombaka o mbil'eko.

Kel'iso tofoyaleme lilongo ngoki Etombaka la Ekotola.

MBET'EKI SANGALI
Sangali akeci nda mbeto ekae. Esende aki nd'otamba
nd'aliko, ayoseke Sangali, ke-ke-ke. Bonto aoy'oleka la
mboka, aoloka Esende ayoseke, ko akela, "Osek'Esende
na? Ndete, njene." Aocw'oengela, o sangali. Bonto akela,
** Mo fa ! nko Sangali. Olang'eko na ? Nteleemaka ! "
Ko aokenda. Esende ayoseke. Bont'omo aoya, o nk'e-

88

And he added, *• Ah well ! I am here, and I will sleep
here. My wives and children, go into that hut, and you
young men, cut down that dead tree there for firewood
for me." The dead tree to which he pointed stood close
by the hut where Etombaka was laid out. The relatives
of Etombaka tried to dissuade him from felling that tree,
and begged him not to insult the dead man by such a
deed ; but he would not listen to them.

His young men proceeded to fell the tree, and
Etombaka was still in the hut. He heard the axe on the
dead wood, thud, thud, thud, and he knew that the tree
would fall on the hut in which he lay. He felt very bad.
They went on cutting the tree, which began to creak, and
was about to fall. When Etombaka saw that, he sprang
up, and out at the back of the hut, and off he went
into the forest.

Ekotola had been watching all the time, and he
shouted, " O you are a bad man! Did you then simulate
death ? But I have you — I have you ! "

Ekotola took proceedings against his erstwhile friend
for such a breach of blood-friendship. They went to
settle the affair before the elders of the village, and they
gave their verdict in favour of Ekotola. Etombaka had
to give him a lot of riches, besides goats and dogs in large
numbers.

Ekotola was very angry. He went away to his home,
taking all his riches and goods with him ; and thus he
ended the blood- friendship between him and Etombaka
that very day.

May none of us be friends in the same way as
Eto7nbaka and Ekotola.

THE SLEEPING-PLACE OF THE SANGALI

The Sangali snake was sleeping in its nest. A squirrel
was above in a tree chattering, (as it its custom when
it sees anything bright). A man passing along the road,
heard the Squirrel chattering, and said, " Why does the
Squirrel chatter? I will turn aside and see." He went
to examine, and found the Sayigali sleeping. He said,
*^Mo fa\ (an exclamation) it is only a Sangali, who
wants that? It is not edible." He went on his way.

89

leng'eko, ko aocwa, aoeika Sangali eci nkae. Liate aki
eko nd'aunza, ko aolena banto ntabaoma Sangali, baolo-
cika eci; ko Liate akela, "Mbet'eko e'oiotsi mo! banto
bafokoom'eko. Ncwe eko." Liate aotutama, aoza
Sangali lima mbeto ekae, ko ende mongo aolosulungana
eko, aoletama nda mbet'eki Sangali. Koko Esende
ayoseke lenkina ngoki'nde. Nk'esike, bont'onkina aoy'o-
leka la mboka eko, ko andok'ende Esende ayoseke ke-ke-
ke, akela, "Esende asek'ae? Njengele." Aocw'oengela,
aolena Liate. Akela, " Engambe eka Liate ! " Ko aolooma,
aolotomba nd'ola, aolola.

BAMOCI LA BOTAMBA.

Bamoci aoota Botamba, ko boko bomela, bosekwa
lisekwa mongo, bokita nd'aliko, bocwa bitafi I'aunza;
o botamba mongo w'onene.

Ko Botamba aut'osotsa Bamoci ondootaki. Aokela,
*' Bamoci, we na ? We nko nd'ase, emi nd'aliko. Tofao-
kumana o nye, emi mpaokutela lifi we ; tofenan'oloko ! "

Bamoci akela, "Kamba we, Botamba, onsots'emi
okootaki ? O ! nk'ema. Wambokende nd'aliko. Wondu-
telaka nk'emi nkako."

Botamba aolamba, akela, " O nye. Em'a we tolena,
Ocikalaka nd'ase, emi mpaoya mpiko."

Botamba akongosekwa ; aocwa nkasa imo, ko aomela
etafi emo. Anden'ende ngoko, aobeleza Bamoci, akela,
" Bamoci ole nd'ase, bala imo nkasa, bala em'etafi. Em'o-
n'ocwa nd'aliko! Njokocika seko I "

Ko Bamoci aokela, *' Nko likambo. Kendaka ; ondutela

90

and the Squirrel continued chattering. Another man
came, and the same thing happened; he departed, leav-
ing the Sangali still asleep in the same place.

A large Liate (slime-throwing snake) was there m the
undergrawth, and saw that the men did not kill the
Sangali, but left it sleeping. The Liate said, "That is
a good sleeping-place! men do not kill you there. I will
go there." The Liate drew near and turned out the
Sa7igali from its nest; then he installed himself in it,
and went to sleep in the Sangali's place The Squirrel
went on chattering as before.

Not long after, another man came along the road, and
when he heard the Squirrel chattering, he said, "Why
does the Squirrel chatter ? I will find out." He went
to examine the place and found the Liate, and he said,
" O what a fine Liate !" He killed it, carried it home, and

ate it.

" The Biter bit."

" Hoist with his own petard."

Cf. Proverbs 26. 27.

THE EARTH AND THE TREE

The Earth gave birth to the Tree. And the Tree
grew, and became great, and reached an immense
height, it put forth branches and leaves ; it was a very

fine tree.

Then the Tree began to despise the Earth, its mother.
It said, "Earth, who are yoa ? You are down below,
I am above. We shall never meet again, I shall never
return to you ; we shall not see each other any more."

The Earth responded, "Then do you, Tree, despise
me, your mother ? Well, never mind. Go on climbing.
You will return to me ere long."

The Tree replied, saying, "Never. You and I have
separated. You remain there below ; I shall never come
down there."

And the Tree went on growing; he put forth more
leaves, and sent out a new branch. When he saw that,
he shouted to the Earth, saying, "You Earth down there,
see, more leaves; behold, another branch. I am still
going upward ! I have left you for ever."

The Earth said, " All right ! Go ; you will come back

91

nkako ! " Ko Bamooi aolembwa esotselo endosots'otamba.
Bamoci aoleta basali'akae, Nseza, aolasisa, akela, "Basali
'akami, Nseza, lokamb'olemo."

Lim'ako Nseza baanga locua biili bia Botamba'oko,
cu-cu-cu, ko Botamba aanga loteka, lolo afea ngoko.
Ko efeele eoja, bompompo bokumba nd'otamba, ko
Botamba akela, "Omo na? bempompo beki joso beku-
mbaki, nciangaki, mbang'aeyoko lae ? " Lolonde bompo-
mpo bolekola, ko bofcamba aokwa kao. Aoluta nd'amoci,
ambi.

Bamoci akela, ''O! aki w'okelaka, Mpaoya mpiko.
Yalema fele." Aoleta lenkina basali'akae, Nseza, ko
akela, " Basali'akami, lokamb'olemo." Ko baoya etuku-
luku mongo ea Nseza, ko baokamb'olemo, nkakamba,
nkakamba, ko Botamba olekozaki aocwa nko mombo.
Aosangana I'amoci, afeana wae aki Botamba.

92

to me by and by." And the Earth became weary of this
constant bickering from the Tree. Then she called
her servants the White Ants, and commanded them,
saying, " You White Ants, my servants, get to work
here."

From that time the White Ants began to eat away
the roots of the Tree, so that the Tree began to grow
weak ; but he knew it not. Then came a tornado, and
the wind blew upon the Tree, and the Tree said, " What
of that ? Other winds have blown upon me, and I did
not fear ; why should I fear now ? " But the wind was
increased in force, and the Tree fell with a thud. It
had returned to the Earth, laid low.

The Earth said, "0! what about when you said, I will
never come there? Remain a while!" Then she again
called her servants, the White Ants, and said, " My
servants, get to work."

And a great multitude of White Ants came, and set
to work to devour it until by and by the Tree which
had been so boastful became nothing but dust. It
mixed with the Earth, so that it could not be known
that a Tree had been there.
Cf. Prov. 16. 18.

98

SUBJECT INDEX

Abode 40, 50, 108, 113, 244
Achievement 83

Adoption 193, 198

Adversity 90, 134, 355

Adversity, remember 164
Affectation 173

Affection, filial 29, 85, 108
Affection, maternal 31, 110,
116, 135, 136, 332
After-thought 316

Answer 327

Appearance 127

Appearance deceptive 30, 369
Armour 52

Arrogance 153

Assistance needed 48, 158,

220, 299
Assistance partial 223

Assurance 66

Attachment 10, 85, 380

Attention pay 334, 335

Avoidance of bad

companions 49, 127

Bad temper 322

Backbiting 234

Backsliding 392

Beauty 73, 232, 383

Beginnings, small 130, 187,

190
Beneficence 54

Benefits 96

Bereavement 319

Blame deserved 157

Blemishes 93

Braggadocio 147

Bully, blustering 71, 351
Burial 205

Callous 71

Capacity 815

Catastrophe 251

Cause 256, 257, 378

Cause of strife 396

Caution 62, 248, 275, 279,

294, 340
Certainty 350

Chance 845

Children 75, 110, 116, 312,

313, 356, 377
Choice 127, 221, 395

Churlishness rebuked 175,

281
Circumspection 340

Circumstantial evidence

258, 371
Common property 245

Companions bad 49

Company 214

Compensation 120

Concealment 104, 142

Concentration 275, 279

Concern 302

Congruity 109

Consequences 347, 400, 404
Contentment 53, 267,

849, 370, 390
Contest, unequal 276

Co-opej,'ation need of 48, 64,

158, 220, 299

94

Corpse

Coughing

Covetousness

Cowardice

Crying

Culpability

95

106, 310

382

261

199, 271, 358

179

Death 15, 42, 69, 100

Death universal 101, 290
Death irrevocable 15, 120
Death, no respector of

persons 35
Debt 291

Deceitfulness 11

Deceived self 138

Declension 132

Deeds, evil 127, 209

imperishable 405

Defiance 318

Degeneration 37, 38, 39, 132
Delay, reason for 324

Delusion 76

Denial of theft 59

Denial, useless 80, 258

Dependance 64

Desire 321

Desirable 330

Deprivation 250, 307, 331,

362
Destiny 47, 203, 237

Destitution 21, 108, 197

Development 181

Dilemma 240, 242

Disaster, courting 125, 126
Disappointment 287, 402
Discontent 192

Disclosure of backbiters 234
Discretion 216, 226, 238,

268, 298
Disdain 141

Disillusion 161

Dislike 321

Disobedience 75

Dissatisfaction 67, 68,

184, 185
Dog 10, 107, 238, 380

Double-minded 215

Economy
Effect

Effort, renewed
Effort, futile
Element natural

388, 389

378

81

208, 283
274

Emergencies, prepare for

180, 328, 401
Emulation 211

Endings, great 130, 187, 190
Endurance 41

Enmity with harmless 91
Equality 176, 177

Essentials 1

Established 227

Events coming 43, 380

Evidence 375, 380

Evidence, circumstantial

258, 371
Evil and good 231

Evil for good 27, 153, 164,

167, 269
Example 211

Exaggeration 196

Excuse, vain 137

Exhortation to industry 372
Exhortation, preparation

180
Experience 6, 87, 148

Failure of purposeless

journey 160
Fame 383

Familiarity 301

Fate 342, 345, 376

Father 32,219,368,377,397
Faults 93, 102

95

Favouritism 112

Fearlessness 106, 318

Fire 84, 87, 145, 168, 288,

846, 858, 864

Fitness 109

Flee from evil deeds 127

Flight 294, 828, 884

Folly 342, 876, 392

Food, prospective 806

Foresight 97, 178, 296, 329

Foresight, lack of 1

Forest 163

Forethought 816, 319

Foundation 404

Friend, true 297

Friendless 167,168,271,308

Friendship, 86

a convenience 92, 94

feigned 3 22,173

hurtful 91, 817

constant 159

unrequited 158

false 898

Frivolity 268

Frowning 94

Frugality 888, 889

Fuss, unnecessary 825

Futility 57, 117, 118, 119,

184, 185, 208, 857, 372, 875,

884, 886

oat 86, 189

Greediness 19, 60, 246, 313
Guest 96, 201, 297, 860

Habit

801

Hair

368

Health

5

Hearsay

161, 286

Hearth

243

Help, obtainable

54

Honour to whom due 156

Home 40, 50, 108, 113, 244
Hope 397

Hopelessness 98, 105, 121
Host 96, 201

Hostility 14, 153

Hunger 115, 306, 867

Hunger no respecter of

persons 181
Hypocrisy 79, 272

Ignorance 4, 204, 387

childish 377

Immunity 207

Impossibility 18, 65, 69, 92,

117, 118, 119, 128, 129, 220,

227, 235, 241, 299, 853

Imprudence 72 146, 248,

255, 844, 862

Inability 18, 48, 64, 117,

128, 220, 278, 299

Inattention 249

Incomparable 266, 336

Incoatrovertible facts 80

Incongruity 163, 213

Incredulity 885

Indecision 280

Indiscretion 9, 84, 91, 145,

814, 316, 347, 362, 364, 394

Indispensability 18, 171 172,

314
Inducement to evil 72

Industry 372

Inequality 266, 336

Infertility IS

Ingratitude 3, 27, 153, 154,
167, 269, 271, 392
Inquisitiveness 169

Insinuation 174

Insufficient light 262

Intelligence 46

Interest 802

self 165, 222, 311

96

Interposition 854

Intolerance of laziness 198
Irrevocable 15, 120, 241

Issues 180, 187, 190

Inutility 57, 208, 283

Judges 200

Judgment, righteous 152
Journey 160, 218

Kindness reciprocal
self-interested

58
222

rewarded

366

Knowledge, personal

151

Lamentation 331,

355

Laughing 95,
Laziness, reproof of 60,
Litigation
Loitering in danger
Loss

345
137
200
323
331

Love, onesided

99

filial 29, 85, 108,

356

maternal 31, 110,

116,

135, 136,

832

by proxy 235
of home 40, 50

of praise

320

Marriage 886

Master at home 225, 282
Means 18, 83, 171, 172, 804
Misdirected energy 208, 283
Miscalculation 183

Misfortune 53, 391

Mirth, untimely 270

Mockery of self 129

Mortification 287

Mother 29, 31, 85, 108, 135,
136, 156, 248, 380, 332, 356
Mutual help 2, 58, 111

Nagging 209

Natural element 274

Necessity 115, 162, 284

Need 270

of information 77

of cooperation 158-

Neglect of own affairs 271,

358, 359

of kith and kin 253, 254

News confirmed 84&

Non-essentials 1

Obedience 834, 335

Obstinacy 376

Oppression 7

Opportunity 288, 309, 389

possible 33-

missed 74, 195, 260

embraced 292, 293

Origin 82

Over-confident 146, 295

Parentage 82

Partiality 112, 388, 403

Partnership 18&

Patient expectation 397

Perseverance 16, 28, 46, 68,
191, 206, 300, 308
Pity, no 7

Physique fine 144

Pleasant surprise 189, 140,

210
Polygamy 89ft

Poverty 21, 58, l08, 194,

197, 355

Possibility 241

Precaution 52, 148, 275, 279,

294, 829, 873

Preoccupancy 186

Preparation 404

inadequate 52, 285

exhortation to 180^

97

for emergency

328, 401

Prerogative

182

Pretence 79, 89,

272, 352,

369

Privilege

182, 310

Procrastination

149, 195,

228, 260

Profit by experience 6, 87,

148

Progress

131

Promise, keep

312

Prodigality

399

Proof 80, 219, 371

374, 375

Prosperity

90, 164

Provision 97, 178,

180, 319,

401

Proxy

65, 235

Prudence

23, 298

Publicity

17

Purposeless journey 160

Quarrelling

354

Rain 149, 263, 305

Reason 256, 257,

for delay 324

Reason 256, 257,

for delay 324

Rebuke 374

to proud and boastful
150, 156

for exaggeration 196
Reciprocity 2, 58, 111

Recommendation 289

Reckoning, day of 291

Refuge, take 114

Reformation possible 37,

38, 39
Reliance 277

Reminder 305, 392

Remorse 316

Reproof of laziness 60, 137

of churlish 175, 281

of discontented 192

to uncharitable 61

to inquisitive 169

to miserly 138

to extravagant 134

to over-confident 295

Repentance 385

Reprobation 341

Reputation spoilt 261

Responsibility 65, 170, 193

Response 326

Result 404

Retaliation 365

Return 20

Revocable 241

Reward 182

Ridicule 176, 177, 345

Rights 310

Righteous judgment 152

River 18, 118, 120, 208, 336

Road 160, 203, 218

Rumour 151, 286

Running away 384

Safety 103

Satiety 264

Satisfaction 166, 349, 370
Scandal 233

Selfishness 19, 246, 353

Self deceived 138

Self interest 22, 165, 222, 311
Self righteousness 55, 337
Separation 44, 230, 247

Share 188

Sign 380.

Singing 359

Singleness of purpose 88.
Situation, new 202

Solitude 168, 214, 379

Source 82

98

Spend-thrift

399

Squanderer

399

Step-mother

123,

262

Step- father

259,

380

Stinginess 133,

236,

353

Strategy

70

Strife

896

Support

8,

103

Supposition

398

Surprise,

pleasant 139,

, 140,

210

unpleasant

402

Suitability

315

Sympathy 24, 25

,135,

136,

217,

346

Task fruitless

208

,288

Taboo

245

Temper, bad

322

Theft, denial of

59

Thirst

65

Thoughtlessness

344

Thunder

305

Time wasted

265

Toll

205

Treacherous person 20

, 155

Trifles

325

Trouble brought i

npon

another

107

', 278

Truth will out

142

Uncharitableness 123, 224,

242, 259, 262

Uncertainty of life 51

Undesirable persons 20, 26,

303
Unequal 276, 336, 363

Unexpected happens 361
Universality of death 100,

101, 290
Unity, need of 48

Unmerciful to weak 7, 71
Unpreparedness 343

Unrepentant 385

Unrequited friendship 153
Unobservant 239

Unwise conduct 125, 126
Urgency 348

Uselessness 13, 341

Veracity 350

Vicious person 20

Vow of constant friendship

159

Walking 5

War 400

Warning 43, 124, 138, 229,

305
Warning disregarded 34,
179, 347, 876
Waste of time 265

Water 65

Welcome 360

Wife 321, 365, 386, 392

Wisdom from experience 87
Wise after the event 12, 56
Wholehearted effort 63, 206
Workmanship 289, 875

99

LIST OF FABLES

Page

The altercation between Spring and Summer 61
The Axe and the Garden-knife strive for seniority 61

An argument between the two hands 63

The Mouth and the Hand 65

The Stomach and the Foot 67
The Canoe and the Mortar strive for pre-eminence 67

The Canoe and the Paddle 69

The Net and the Legs 69

Manioca and Plantain argue as to seniority 69

The Raffia-palm and the Oil-palm 71

The Spikes and the Hunter's pit 78

The friendship of the Thorn and the Mud-fish 76

The Leopard and the Dog 77

The friendship of the Buck and the Goat 79

The anger of the Jikinya in the forest 79

The gazing of the Toondoko 81
The Marsh-antelope tells you,

" The marsh is under water " 81

No-one-shall-help-me 81

The Antelope underneath the Monkey 83

The Black monkey and the Tortoise 83

The Carrier and the Knowing one 87

The sleeping place of the Sangali 89

The Earth and the Tree 91

Printed at the O. B. M. Press, Boogandanga, Congo Beige, 1921,

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LD21A-60m-8,'70
{N8837sl0)476 — A-32

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